THE ONE-STRAW REVOLUTION - ENGLISH

The One-Straw
Revolution

1

11

Masanobu Fukuoka

The One-Straw
Revolution

An Introduction to Natural Farming

With a Preface by Partap Aggarwal
Edited by Larry Korn

Other India Press

Mapusa, Goa, India

The One-Straw Revolution

by Masanobu Fukuoka

Translated from the Japanese by Chris Pearce, Tsune Kurosawa and Larry Korn
Originally published in Japan as Shizen Noho Wara Ippon No Kakumei

Published by:

Other India Press
Mapusa 403 507, Goa, India

First OIP edition: 1992
Eighth impression: 2001

Copyright (c) 1978 by Rodale Press, Inc., and Masanobu Fukuoka
Photo and Illustration Credits:

The photos on pages 43, 45, 57 and 62 are © Copyright 1978
by Masanobu Fukuoka

Photographs on the following pages are © Copyright 1977, 1978

by Howard Harrison: 2, 16, 35, 42, 50, 55, 73, 93, 101, 107, 1 12, 125, 140, 152,

158, 169 and 174.

The photograph on page 46 is © Copyright 1978 by Tomas Nelissen.

The front cover has been designed by Orijit Sen.

OIP policy regarding environmental compensation:

A sum of 25% of the cost of the paper used for this book will be made available by
the Other India Press to meet the costs of raising natural forests on private and
community lands in order to compensate for the partial use of tree pulp in paper
production.

Distributed in India by:

Other India Bookstore
Above Mapusa Clinic
Mapusa 403 507, Goa, India.

Phone: 91-832-263306; 256479 Fax: 91-832-263305
e-mail: oib@goatelecom.com

ISBN No: 81-85569-31-2

Printed by Sujit Patwardhan for the Other India Press at
Mudra, 383, Narayan Peth, Pune 411 030 India.

IV

Contents

Preface by Partap Aggarwal ix

Introduction by Larry Korn xxi

Translator’s Notes xxxiii

I

Look at this Grain 1

Nothing at All 4

Returning to the Country 11

Toward a Do-Nothing Farming 15

Returning to the Source 19

One Reason Natural Farming Has Not Spread 22

Humanity Does Not Know Nature 25

II

Four Principles of Natural Farming 33

Farming Among the Weeds 41

Farming with Straw 47

Growing Rice in a Dry Field 53

Orchard Trees 58

Orchard Earth 61

Growing Vegetables like Wild Plants 65

The Terms for Abandoning Chemicals 70

Limits of the Scientific Method 74

III

One Farmer Speaks Out 79

A Modest Solution to a Difficult Problem 82

The Fruit of Hard Times 85

The Marketing of Natural Food 89

Commercial Agriculture Will Fail 92

Research for Whose Benefit 96

What is Human Food? 99

A Merciful Death for Barley 105

Simply Serve Nature and All is Well 110

Various Schools of Natural Farming 115

IV

Confusion About Food 123

Nature’s Food Mandala 127

The Culture of Food 134

Living by Bread Alone 139

Summing up Diet 142

Food and Farming 147

V

Foolishness Comes out Looking Smart 151

Who is the Fool? 156

I Was Born to Go to Nursery School 160

Drifting Clouds and the Illusion of Science 164

The Theory of Relativity 169

A Village Without War and Peace 172

The One-Straw Revolution 178

vi

This translation has been a communal effort
by the student workers on the mountain.

vii

viii

Preface

I first learned of Fukuoka's One-Straw Revolution through a
book-review in an American magazine, Mother Earth News, about the
end of 1983. Although short, the review was soaked in the magic and
power of this remarkable little book. It aroused in me an irresistible
desire to read it. But living at the Friends Rural Centre, Rasulia, I was
nowhere near a bookstore.

So I wrote to a friend in London. She responded immediately but
sent the book by ordinary mail. Realizing that transit time might take as
long as six months, I requested another friend to airmail a copy. That
came fairly quickly.

I can never forget how, on receiving the book from the postman, I
settled down under a secluded tree and read till it became too dark to see.
I was lucky our house did not catch fire that afternoon, for I might not
have stirred to put it out! Needless to say I had finished reading the book
before going to bed. Next morning I talked of nothing except the book.
By the evening I had persuaded several friends to assemble for a joint
reading of my discovery. We finished the entire volume in six evening
sessions. Everyone felt rewarded. The book touched our hearts.

We began sharing the book with our visitors and noticed a 100 per
cent positive response. 1 began to dream of publishing the book in India.

Fortunately for us our printer friend from Pune, Sujit Patwardhan,
came to visit us with his family. Sujit noticed my enthusiasm for the
book and agreed to prepare an estimate for reprinting it. Aware of our
constraints he tailored his calculations with heavy concessions and
somehow made the project do-able. I am certain it would not have come
through without his generous help which included an offer to assist in
selling the finished product.

Sujit's calculations showed that it was possible to produce a
presentable paperback edition at an affordable sale price. No profit of
course would be made by the Friends Rural Centre, and all the work of
handling, packing and mailing would have to be done free of charge by
volunteers. With all this clearly understood, I accepted the challenge.

Rodale Press possessed the book's copyright. I wrote and obtained
their permission to print an Indian edition for a nominal royalty.

We printed 1000 copies and sold all in less than four months! By
December 1987, when 1 left Rasulia, we had already run four editions
and sold more than 3500 copies.

In the meanwhile, I had opportunities to get to know Fukuoka Sensei
as well as Robert Rodale personally. They both gave permission to
encourage translation of the book into various Indian languages. Thus, a
Malayalam translation was released in 1986, and by now the book is
available in Marathi, Gujarati, Telugu, Bengali and probably also Hindi.

Knowing that the original English version is still in demand 1 am
happy to participate in making it again available under the aegis of the
Other India Press. The appearance of this new edition gives me an
opportunity to share with readers my own experience with natural
farming and natural living for which

x

part of the impetus came from Fukuoka Sensei's One-Straw Revolution.

I wish to make it clear that it is not my habit to fuss over books in
this manner. On the contrary, I tend to be skeptical, for in my opinion
most books are insufferably dull, belaboured, and far too long. Good
books are rare. Once in a long while, however, a truly inspiring book
comes along. One-Straw Revolution is undoubtedly one of those.

1 am also quite aware that even the best of books cannot possibly
inspire all their readers; much depends on the reader's mind and mood.
My colleagues and I happened to be ready for Fukuoka. We had been
experimenting with sustainable and healthy agriculture since 1978. 1 had
come to work at Rasulia with this as part of my concern. We did not
label our particular approach at that time because we wished to remain
open for a complete transformation in our ways of thinking. I for one had
grown increasingly uncomfortable with most of what 1 had been taught.

At Rasulia we had no human mentor or creed. We regarded Nature
as our guru. To grow, we tried to learn to hear and observe Nature. We
believed that seeking the truth collectively as a community would keep
us on the right track and open all doors for us. There were about 20
persons in our group: men and women, young and old, illiterate and
highly schooled, mostly very poor people hailing from rural villages.
Together we had begun to ponder over the ways in which we did things,
particularly agriculture. All of us were skeptical and ready to change.

Entirely through trial and error, in four years, we had achieved the
following. The use of chemical fertilizers and pesticides was totally
banned on our land. This was by no means an easy decision for a farm
where earlier large doses of chemical fertilizers had been applied to
Mexican dwarf wheat to produce

xi

maximum per acre yields. But the ban was honestly observed despite
setbacks. After many mistakes our production had stabilized and organic
matter fully replaced chemicals.

To guard ourselves against crop failure we had diversified our
cropping pattern, adopting time tested ideas used by traditional farmers
of the area. Since we were no longer using pesticides we had learned
many simple plant protection techniques. For instance, we used known
insect repellants such as garlic, onions, neem, marigold and many other
flowering plants. Different plants in our fields attracted different insects
who kept each other in check. In some cases they repelled each other's
enemies.

By all this we had soon achieved a livable balance and our crops
were reasonably healthy. We had learned to favour only hardy, local,
natural seeds. In two little garden plots we had tried mulching with straw.
The effect had been highly beneficial. The insect population in the soil
had increased, the soil had become softer and healthier, retaining a
greater amount of moisture for a longer period of time. A variety of other
little changes had been made in our agriculture and accepted as old
habits.

We had a nagging feeling, however, of having reached a plateau. The
need for a new direction was being strongly felt in our community when
One Straw Revolution came to us. In it we found just what we were
looking for. Most of our friends agreed that we needed to adopt Natural
Farming wholeheartedly with all its promise and risks. After all most of
what was suggested in the book had already been adopted. No-digging
was the only major new idea.

However we soon discovered that no-digging is the hardest part of
natural farming! Farmers who have always ploughed before planting and
have never

xii

even dreamed of questioning this practice, cannot easily imagine placing
seeds in 'unprepared' soil. Therefore, we dared not stop ploughing on all
of our land. But our people agreed on a drastic reduction in the use of the
plough. We also replaced the mould board implement with the shallow
blade one called bakhar. To enforce discipline and reduce costs we sold
our tractor and one out of three pairs of bullocks we owned as well. We
had burned a bridge and its psychological impact was enormous. Most of
our friends thought we were now going too far.

After much debate our community agreed to devote a 4-acre plot for
no-till experiments. The land was highly depleted but centrally located.
Because of its visibility it was suitable for the experiment. Two years
later, in view of its clear success, this area was doubled. As our fame
spread, we began to receive a steady stream of visitors. Their comments,
suggestions and enthusiasm became a source of encouragement for our
community.

As we practised natural farming we learned many interesting new
things. One day, on the occasion of the Rishi Panchmi festival, 1 noticed
that women who observed a fast on that day broke it by consuming wild
foods gathered from uncultivated soil. A perusal of the Sanskrit literature
revealed that this festival dated back to ancient times when many rishis
grew their entire food without ploughing. They considered food grown in
this manner to be healthier. Also they believed ploughing to be harmful
to the soil. In fact, Manu discusses this in his famous Manusmriti and
asserts that deeper the digging, the more harmful it is for the soil. Thus
natural farming was not a new idea entirely.

Similar farming practices have also been found to exist in different
parts of the world. For instance, all over North America, Indians planted
corn, beans,

xiii

squashes and other vegetable by dibbling. They did not even possess the
plough. No wonder the Europeans found the soil rich and healthy even
after 50,000 years of use by the Indians. Elsewhere on the same
continent, where more civilized tribes used the plough, the soil had
turned to sand.

In order to emphasize the long history and world spread of natural
farming, I began to call it rishi kheti. 1 also hoped that this would prevent
it from being called Japanese kheti. Later, when 1 told Fukuoka this, he
heartily endorsed rishi kheti. He said if Gandhiji were alive he would
also have blessed rishi kheti.

As readers will soon discover, this book is not only about agriculture.
It is concerned with the total lifestyle. Hence it devotes considerable
attention to nutrition, health, science and technology and to simple
living. More than all this Fukuoka emphasizes the spiritual
underpinnings of his idea.

He shares his personal spiritual experience of being one day shaken
to the core by a realization that all the world was part of one central truth.
We see duality and opposites because of ignorance. Therefore all our
knowledge based on observation of phenomena is really false and
therefore virtually useless. It is mainly to illustrate this insight that
Fukuoka turned to farming. Step by step he abandoned 'necessary' tasks
carried out by farmers and recommended by 'experts'. In the end he
produced just as good crops without digging, weeding, composting, and
without using chemical fertilizers and pesticides. He thus proved that all
our conventional knowledge of agriculture is not only worthless, but
actually harmful because it has hurt the soil, weakened the plants and
poisoned the environment.

Fukuoka describes his farming experiments in just enough detail to
be convincing and to be useful

xiv

as a guide to actual gardeners. The book hops along in a most delightful
way from discussing techniques of pelletizing seeds to ideas about right
food and health and from modern science to Zen. It does not read like a
book of words. Words seem to merge into pictures, and blend again into
a whole, leaving the reader with a delightful vision.

At Rasulia, my friends and 1 were also trying to find a whole new
way of life which would bring us in harmony with the environment, life,
people, ourselves. Agriculture was only a part within the whole. We had
therefore no difficulty relating with either Fukuoka's ideas of unity of all
things, or with his philosophy of do-nothing.

Of course we understood these ideas in our own way. Fukuoka
reaffirmed our view to our great joy and satisfaction. In fact we too saw
revolution in a straw. We did believe that if only a fraction of ordinary
Indian farmers could adopt rishi kheti they could bring down the
agro-business establishment, the government, and with it the entire
urban-industrial structures in the country. Perhaps the straw had the same
kind of power as Gandhi's charkha.

Let me finally discuss one very important point before leaving the
reader to turn to his enjoyment of this book. People often ask, will
Fukuoka's natural farming work in India? If we try to do exactly what
Fukuoka did in Japan, then the answer is No. Even in such a small
country as Japan, farmers in different parts must choose different
techniques. It is absurd to think of doing in India what Fukuoka does in
Shikoku.

But the idea of natural farming itself has universal validity if
understood in its true sense of allowing nature to farm with little or no
human intervention. Plants are raised by mother nature, not by humans.
And mother nature has all necessary knowledge and

xv

all needed resources to grow plants. Human beings should watch closely
and the little they do should be done with great caution.

In this sense, where on earth can rishi kheti not be practised? India is
in fact a far better place than Japan to practise natural farming for two
major reasons: one, we have a longer growing season and, two, a larger
variety of flora and fauna. During his visit to Rasulia in 1987, Fukuoka
too agreed.

We practised rishi kheti at Rasulia for about eight years. I can state
with full confidence that the community gained in every conceivable
way. Let me first talk of the financial and material benefits.

From day one our net gain from agriculture began to expand. In three
years, our farm became a healthy producer of surplus and our net income
continued to improve till 1987 when I left. As an institution. Friends
Rural Centre became financially self-reliant for the first time in a
hundred years. We stopped taking money from QPS in London which
had been the Centre's benefactor every single year since its inception.

All this is fairly easy to explain. Our input costs had gone down
while productivity had remained relatively high. By not using chemical
fertilizers and by selling the tractor we made a saving of at least Rs.
50,000 per year. Our labour costs were less than before. Self-reliance in
cattle feed saved us considerable amount of money. Open grazing of
cattle improved their health, thereby reducing our costs on veterinary
care. Much expenditure was saved on seed and implements. Our total
production of grains and milk remained more or less constant, but the
money realised from their sale was higher.

All this was, of course, not easily achieved. There were many big
and small failures, criticisms, and much strain. For instance, when we
abruptly stopped

xvi

fertilizer use, our wheat yields plummeted. Knowing that Mexican dwarf
wheats are addicted to chemical fertilizers we had anticipated trouble and
had planted only a small acreage under this crop. Later, with great
difficulty, we found hardy local wheat varieties and were able to grow
small quantities for our own use. We even grew ragi, rye and triticale
quite successfully. Everyone in the community enjoyed these delicious
grains. We stopped growing wheat for the market. In its place we
increased our production of clover seed, soyabean, lentils and other
crops. Because of its ready market and high price, clover seed fetched us
good money. Being a legume it toned up our soil as a bonus.

Rice turned out to be our real saviour. I can never forget our
experience with it. Our first rice crop without fertilizer was about 20
days old. Bala, our farm leader, asked me to come with him to the field.
Pointing to light green rice plants he told me, "They are asking for
fertilizer." Indeed they were cursing me, the new city slicker who knew
nothing about agriculture. Luckily the community stuck to its decision
against fertilizer use. And luckily also, the rice plants began to fend for
themselves and recovered. The only help we gave was extra doses of
slurry and raw cowdung mixed with irrigation water.

Rice adapted beautifully to natural farming at Rasulia. The change
could be seen in the size, shape, colour, and smell of the seed. Our yields
improved every year and we were harvesting upto 20 quintals of rice per
acre on some plots. Our overall yields were highest in the area. Farmers
from near and far now came to look at our crops. Many of them could
not believe that we did not use any fertilizers. Some tried to check
privately from our workers to find out whether we were cheating.

xvii

Invariably our peasant visitors were puzzled about our opposition to
ploughing. I would dig up some soil and show them how many more
insects and worms we had. Farmers had no difficulty understanding that
those were our ploughmen. I used to ask them, with so many millions of
tireless ploughmen in the soil, where was the need for us to plough?
Some observant visitors used to point to weeds, cobwebs, frogs, algae,
and other signs of untidiness in our fields. I used to tell them that if they
compared their own crop with ours they would find our input costs lower
and yields much higher. The choice was theirs. This muted most of them.

A geneticist friend. Dr. R.H. Richharia, explained the mystery of our
success with rice. He pointed out that since central India is the home of
the rice plant, it is comfortable here and adapts easily to any change in
growing conditions. He told us that there were probably 40,000 Varieties
of rice in a 200 mile wide belt from Surat to Cuttack. Of these, 20,000
were collected and catalogued in a government seed bank with which he
was associated all his life. The high yielding varieties we were growing
happened not to be too badly damaged by engineering. They still had the
genetic potential to develop a suitable root structure to feed on organic
matter. That is why our rice stopped asking for fertilizer on finding the
foolish newcomer to the community obstinate.

In the course of our experiments at Rasulia we learned many other
interesting things. A couple of examples will give the reader a hint of the
kinds of things nature revealed to us.

All over the world, among civilized people, 'weeds' are regarded as
enemies. Enormous amounts of energy are spent to eliminate them.
Weeding is regarded as the most tedious task in agriculture and also
perhaps the most beneficial. People want to see

xviii

bare and 'clean' earth under their crops. They think, if the ground is bare,
their vegetables will get all the nutrition from the soil without
competition from weeds.

One of the lessons we learned at Rasulia was that the popular beliefs
about weeds are false and we should think of weeds as friends, not
enemies. When the earth is dug up and exposed to rain, sun and wind it
begins to erode. Then, nature's most effective tool to check erosion is a
mulch of dead leaves or living plants. It has been found that one reason
weeds come so persistently to cultivated lands is because they are
cultivated. As soon as we stop cultivation weeds become redundant and
lose vigour.

At Rasulia we found that all crops benefitted from a ground cover
whether it were made of straw, leaves or the right types of living plants.
Often, the so-called weeds in fact feed their hosts by fixing nitrogen in
nodules on their roots. They soften and aerate the soil; often they also
repel harmful insects. We collected seeds of suitable weeds and planted
them with our crops to provide ground cover. Wherever I go I advise
people to mulch their vegetable and flower plots. If people learn this
simple useful habit they can save themselves enormous amount of
labour. Huge amounts of organic material will be recycled. Piles of
'garbage' will disappear. 'Vegetable production will increase. Soil will
become healthier. Even flowers will be prettier.

Domesticated food plants lose their natural vigor. To continue to
survive, they require human intervention in the form of ploughing and
weeding. That is why farmers start by ploughing their fields. But there
are many other ways to plant and raise a crop. One that we found very
effective was to take advantage of hardy leguminous plants such as
clover, tur, and soyabeans.

xix

We would broadcast clover seed in an uncultivated field in
November. Clover will grow amidst any weeds if the ground is wet and
weather cool. When the clover was six to eight inches high, we would
cut the field clean. Clover likes to be cut and most other weeds don't.
After the third cutting, all the other weeds would have gone, only clover
would be remaining. In late April when the weather turned hot, the
clover would quickly go to seed which could be gathered towards the end
of May. Cut clover is excellent cattle feed and clover seed has a good
market.

At Rasulia clover became our most lucrative crop. In the same field
in which we used to plant rice in July, sometime in November, about two
weeks before rice harvesting time, we would plant clover in the standing
paddy. In some of our fields we carried out this rotation for 4 years. Our
crops were excellent and our soil improved. We returned most of the
straw and the cowdung back to the soil.

Tur too can be similarly used to clear a field of weeds. Tur seeds
may be dibbled manually, say, three feet apart. When the plants are
eighteen to twenty inches high, cut and drop the weeds. Repeat this a
month or so later. By then tur is well established and able to shade
everything else out.

1 must conclude with a word of caution. What worked at Rasulia may
or may not work elsewhere because soils and environments vary widely.
Farmers everywhere must do their own research by closely watching and
listening to nature. Natural farming teaches us to become receptive to
nature's wisdom which is generously offered to us all the time through
plants, animals and soil.

Partap C. Aggarwal

xx

Introduction

Near a small village on the island of Shikoku in southern Japan,
Masanobu Fukuoka has been developing a method of natural farming
which could help to reverse the degenerative momentum of modern
agriculture. Natural farming requires no machines, no chemicals, and
very little weeding. Mr. Fukuoka does not plow the soil or use prepared
compost. He does not hold water in his rice fields throughout the
growing season as farmers have done for centuries in the Orient and
around the world. The soil of his fields has been left unplowed for over
twenty-five years, yet their yields compare favorably with those of the
most productive Japanese farms. His method of farming requires less
labor than any other. It creates no pollution and does not require the use
of fossil fuels.

When I first heard stories about Mr. Fukuoka, I was skeptical. How
could it be possible to grow high-yielding crops of rice and winter grains
each year simply by scattering seed onto the surface of an unplowed
field? There had to be more to it than that.

For several years I had been living with a group of friends on a farm
in the mountains north of Kyoto. We used the traditional methods of
Japanese agriculture to grow rice, rye, barley, soybeans, and various
garden vegetables. Visitors to our farm often spoke of the work of Mr.
Fukuoka. None of these people had

stayed long enough at his farm to learn the details of his technique, but
their talk excited my curiosity.

Whenever there was a lull in our work schedule, 1 travelled to other
parts of the country, stopping at farms and communes, working part-time
along the way. On one of these excursions 1 paid a visit to Mr. Fukuoka's
farm to learn about this man's work for myself.

1 am not quite sure what I expected him to be like, but after having
heard so much about this great teacher, 1 was somewhat surprised to see
that he was dressed in the boots and the work clothes of the average
Japanese farmer. Yet his white wispy beard and alert, self-assured
manner gave him the presence of a most unusual person.

1 stayed at Mr. Fukuoka's farm for several months on that first visit,
working in the fields and in the citrus orchard. There, and in the
mudwalled huts in evening discussions with other student farmworkers,
the details of Mr. Fukuoka's method and its underlying philosophy
gradually became clear to me.

Mr. Fukuoka's orchard is located on the hillsides overlooking
Matsuyama Bay. This is "the mountain" where his students live and
work. Most of them arrive as I did, with a knapsack on their backs, not
knowing what to expect. They stay for a few days or a few weeks, and
disappear down the mountain again. But there is usually a core group of
four or five who have been there for a year or so. Over the years many
people, both women and men, have come to stay and work.

There are no modern conveniences. Drinking water is carried in
buckets from the spring, meals are cooked at a wood-burning fireplace,
and light is provided by candles and kerosene lamps. The mountain is
rich with wild herbs and vegetables. Fish and shell-fish

xxii

can be gathered in nearby streams, and sea vegetables from the Inland
Sea a few miles away.

Jobs vary with the weather and the season. The workday begins at
about eight; there is an hour for lunch (two or three hours during the heat
of midsummer); the students return to the huts from their work just
before dusk. Besides the agricultural jobs, there are the daily chores of
carrying water, cutting firewood, cooking, preparing the hot bath, taking
care of the goats, feeding the chickens and collecting their eggs, minding
the bee hives, repairing and occasionally constructing new huts, and
preparing miso (soybean paste) and tofu (soybean curd).

Mr. Fukuoka provides 10,000 yen (about $35) a month for the living
expenses of the whole community. Most of it is used to buy soy sauce,
vegetable oil, and other necessities which are impractical to produce on a
small scale. For the rest of their needs, the students must rely entirely on
the crops they grow, the resources of the area, and on their own
ingenuity. Mr. Fukuoka purposely has his students live in this
semi-primitive manner, as he himself has lived for many years, because
he believes that this way of life develops the sensitivity necessary to farm
by his natural method.

In the area of Shikoku where Mr. Fukuoka lives, rice is grown on the
coastal plains and citrus on the surrounding hillsides. Mr. Fukuoka's farm
consists of one and a quarter acres of rice fields and twelve and a half
acres of mandarin orange orchards. This may not seem like much to a
Western farmer, but because all the work is done with the traditional
Japanese hand tools, it requires a lot of labor to maintain even so small
an acreage.

Mr. Fukuoka works with the students in the fields and in the orchard,
but no one knows exactly when he will visit the job site. He seems to
have a

xxiii

knack for appearing at times when the students least expect him. He is an
energetic man, always chattering about one thing or another. Sometimes
he calls the students together to discuss the work they are doing, often
pointing out ways in which the job could be accomplished more easily
and quickly At other times he talks about the life cycle of a weed or
disease fungus in the orchard, and occasionally he pauses to recall and
reflect upon his farming experiences. Besides explaining his techniques,
Mr. Fukuoka also teaches the fundamental skills of agriculture. He em-
phasizes the importance of caring properly for tools and never tires of
demonstrating their usefulness.

If the newcomer expected "natural farming" to mean that nature
would farm while he sat and watched, Mr. Fukuoka soon taught him that
there was a great deal he had to know and do. Strictly speaking, the only
"natural" farming is hunting and gathering. Raising agricultural crops is a
cultural innovation which requires knowledge and persistent effort. The
fundamental distinction is that Mr. Fukuoka farms by cooperating with
nature rather than trying to "improve" upon nature by conquest.

Many visitors come to spend only an afternoon, and Mr. Fukuoka
patiently shows them around his farm. It is not uncommon to see him
striding up the mountain path with a group of ten or fifteen visitors
puffing behind. There have not always been so many visitors, however.
For years, while he was developing his method, Mr. Fukuoka had little
contact with anyone outside his village.

As a young man, Mr. Fukuoka left his rural home and travelled to
Yokohama to pursue a career as a microbiologist. He became a specialist
in plant diseases and worked for some years in a laboratory as an
agricultural customs inspector. It was at that time, while still a young
man of twenty-five, that Mr. Fukuoka

XXIV

experienced the realization which was to form the basis of his life's work
and which was to be the theme of this book. The One-Straw Revolution.
He left his job and returned to his native village to test the soundness of
his ideas by applying them in his own fields.

The basic idea came to him one day as he happened to pass an old
field which had been left unused and unplowed for many years. There he
saw healthy rice seedlings sprouting through a tangle of grasses and
weeds. From that time on, he stopped flooding his field in order to grow
rice. He stopped sowing rice seed in the spring and, instead, put the seed
out in the autumn, sowing it directly onto the surface of the field when it
would naturally have fallen to the ground. Instead of plowing the soil to
get rid of weeds, he learned to control them by a more or less permanent
ground cover of white clover and a mulch of rice and barley straw. Once
he has seen to it that conditions have been tilted in favor of his crops, Mr.
Fukuoka interferes as little as possible with the plant and animal
communities in his fields.

Since many Westerners, even farmers, are not fa mi liar with the
rotation of rice and winter grain, and because Mr. Fukuoka makes many
references to rice-growing in The One-Straw Revolution, it may be
helpful to say a few words about traditional Japanese agriculture.

Originally rice seed was cast directly onto the flooded river plain
during the monsoon season. Eventually the bottomlands were terraced to
hold irrigation water even after the seasonal flooding had subsided.

By the traditional method, used in Japan until the end of the Second
World War, rice seed is sown onto a carefully prepared starter bed.
Compost and manure

xxv

are distributed over the field, which is then flooded and plowed to a
pea-soup consistency. When the seedlings are about eight inches tall,
they are transplanted by hand to the field. Working steadily, an ex-
perienced farmer can transplant about one-third of an acre in a day, but
the job is almost always done by many people working together.

Once the rice has been transplanted, the field is lightly cultivated
between the rows. It is then hand-weeded, and often mulched. For three
months the field stays flooded, the water standing an inch or more above
the surface of the ground. Harvesting is done with a hand sickle. The rice
is bundled and hung on wooden or bamboo racks for a few weeks to dry
before threshing. From transplanting to harvest, every inch of the field is
gone over at least four times by hand.

As soon as the rice harvest is completed, the field is plowed and the
soil is shaped into flattened ridges about a foot wide divided by drainage
furrows. The seeds of rye or barley are scattered on' top of the hills and
covered with soil. This rotation was made possible by a well-timed
planting schedule and care to keep the fields well supplied with organic
matter and essential nutrients. It is remarkable that, using the traditional
method, Japanese farmers grew a crop of rice and a winter grain crop
each year in the same field for centuries without reducing the fertility of
the soil.

Though he recognizes many virtues of the traditional farming, Mr.
Fukuoka feels that it involves work that is unnecessary. He speaks of his
own methods as "do-nothing" farming and says that they make it possible
even for a "Sunday farmer" to grow enough food for the whole family.
He does not mean, however, that his sort of farming can be done entirely

xxvi

without effort. His farm is maintained by a regular schedule of field
chores. What is done must be done properly and with sensitivity. Once
the farmer has determined that a plot of land should grow rice or
vegetables and has cast the seed, he must assume responsibility for
maintaining that plot. To disrupt nature and then to abandon her is
harmful and irresponsible.

In the fall Mr. Fukuoka sows the seeds of rice, white clover, and
winter grain onto the same fields and covers them with a thick layer of
rice straw. The barley or rye and the clover sprout up right away; the rice
seeds lie dormant until spring.

While the winter grain is growing and ripening in the lower fields,
the orchard hillsides become the center of activity. The citrus harvest
lasts from mid-November to April.

The rye and barley are harvested in May and spread to dry on the
field for a week or ten days. They are then threshed, winnowed, and put
into sacks for storage. All of the straw is scattered unshredded across the
field as mulch. Water is then held in the field for a short time during the
monsoon rains in June to weaken the clover and weeds and to give the
rice a chance to sprout through the ground cover. Once the field is
drained, the clover recovers and spreads beneath the growing rice plants.
From then until harvest, a time of heavy labor for the traditional farmer,
the only jobs in Mr. Fukuoka's rice fields are those of maintaining the
drainage channels and mowing the narrow walkways between the fields.

The rice is harvested in October. The grain is hung to dry and then
threshed. Autumn, seeding is completed just as the early varieties of
mandarin oranges are becoming ripe and ready for harvest.

Mr. Fukuoka harvests between 18 and 22 bushels (1,100 to 1,300
pounds) of rice per quarter acre.

xxvii

This yield is approximately the same as is produced by either the
chemical or the traditional method in his area. The yield of his winter
grain crop is often higher than that of either the traditional farmer or the
chemical farmer who both use the ridge and furrow method of
cultivation.

All three methods (natural, traditional, and chemical) yield
comparable harvests, but differ markedly in their effect on the soil. The
soil in Mr. Fukuoka's fields improves with each season. Over the past
twenty-five years, since he stopped plowing, his fields have improved in
fertility, structure, and in their ability to retain water. By the traditional
method the condition of the soil over the years remains about the same.
The farmer takes yields in direct proportion to the amount of compost
and manure he puts in. The soil in the fields of the chemical farmer
becomes lifeless and depleted of .its native fertility in a short time.

One of the greatest advantages of Mr. Fukuoka's method is that rice
can be grown without flooding the field throughout the growing season.
Few people have ever thought this possible. It is possible, and Mr.
Fukuoka maintains that rice grows better this way. His rice plants are
strong-stemmed and deeply rooted. The old variety of glutinous rice that
he grows has between 250 and 300 grains per head.

The use of mulch increases the soil's ability to retain water. In many
places natural farming can completely eliminate the need for irrigation.
Rice and other high-yielding crops can therefore be grown in areas not
previously thought suitable. Steep and otherwise marginal land can be
brought into production without danger of erosion. By means of natural
farming, soils already damaged by careless agricultural practices or by
chemicals can be effectively rehabilitated.

Plant diseases and insects are present in the fields

xxviii

and in the orchard, but the crops are never devastated. The damage
affects only the weakest plants. Mr. Fukuoka insists that the best disease
and insect control is to grow crops in a healthy environment.

The fruit trees of Mr. Fukuoka's orchard are not pruned low and wide
for easy harvesting, but are allowed to grow into their distinctive natural
shapes. Vegetables and herbs are grown on the orchard slopes with a
minimum of soil preparation. During the spring, seeds of burdock,
cabbage, radish, soybeans, mustard, turnips, carrots and other vegetables
are mixed together and tossed out to germinate in an open area among
the trees before one of the long spring rains. This sort of planting
obviously would not work everywhere. It works well in Japan where
there is a humid climate with rain dependably falling throughout the
spring months. The texture of the soil of Mr. Fukuoka's orchard is
clayey. The surface layer is rich in organic matter, friable, and retains
water well. This is the result of the cover of weeds and clover that has
grown in the orchard continuously for many years.

The weeds must be cut back when the vegetable seedlings are young,
but once the vegetables have established themselves they are left to grow
up with the natural ground cover. Some vegetables go unharvested, the
seeds fall, and after one or two generations, they revert to the growing
habits of their strong and slightly bitter-tasting wild predecessors. Many
of these vegetables grow up completely untended. Once, not long after I
came to Mr. Fukuoka's farm, I was walking through a remote section of
the orchard and unexpectedly kicked something hard in the tall grass.
Stooping to look more closely, I found a cucumber, and nearby I found a
squash nestled among the clover.

For years Mr. Fukuoka wrote about his method in

xxix

books and magazines, and was interviewed on radio and television, but
almost no one followed his example. At that time Japanese society was
moving with determination in exactly the opposite direction.

After the Second World War, the Americans introduced modern
chemical agriculture to Japan. This enabled the Japanese farmer to
produce approximately the same yields as the traditional method, but the
farmer's time and labor were reduced by more than half. This seemed a
dream come true, and within one generation almost everyone had
switched to chemical agriculture.

For centuries Japanese farmers had maintained organic matter in the
soil by rotating crops, by adding compost and manure, and by growing
cover crops. Once these practices were neglected and fast-acting
chemical fertilizer was used instead, the humus was depleted in a single
generation. The structure of the soil deteriorated; crops became weak and
dependent on chemical nutrients. To make up for reduced human and
animal labor, the new system mined the fertility reserves of the soil.

During the past forty years Mr. Fukuoka has witnessed with
indignation the degeneration both of the land and of Japanese society.
The Japanese followed singlemindedly the American model of economic
and industrial development. The population shifted as farmers migrated
from the countryside into the growing industrial centers. The rural
village where Mr. Fukuoka was born and where the Fukuoka family has
probably lived for 1,400 years or more now stands at the edge of the
advancing suburbs of Matsuyama City. A national highway with its litter
of sake bottles and trash passes through Mr. Fukuoka's rice fields.

Although he does not identify his philosophy with any particular
religious sect or organization,

xxx

Mr. Fukuoka's terminology and teaching methods are strongly influenced
by Zen Buddhism and Taoism. He will sometimes also quote from the
Bible and bring up points of Judeo-Christian philosophy and theology to
illustrate what he is saying or to stimulate discussion.

Mr. Fukuoka believes that natural farming proceeds from the
spiritual health of the individual. He considers the healing of the land and
the purification of the human spirit to be one process, and he proposes a
way of life and a way of farming in which this process can take place.

It is unrealistic to believe that; in his lifetime and within current
conditions, Mr. Fukuoka could completely realize his vision in practice.
Even after more than thirty years his techniques are still evolving. His
great contribution is to demonstrate that the daily process of establishing
spiritual health can bring about a practical and beneficial transformation
of the world.

Today, the general recognition of the long-term dangers of chemical
farming has renewed interest in alternative methods of agriculture. Mr.
Fukuoka has emerged as a leading spokesman for agricultural revolution
in Japan. Since the publication of The One Straw Revolution in October,
1975, interest in natural farming has spread rapidly among the Japanese
people.

During the year-and-a-half that I worked at Mr. Fukuoka's, I returned
frequently to my farm in Kyoto. Everyone there was anxious to try the
new method and gradually more and more of our land was converted to
natural farming.

Besides rice and rye in the traditional rotation, we also grew wheat,
buckwheat, potatoes, corn, and soybeans by Mr. Fukuoka's method. To
plant corn and other row crops which germinate slowly, we poked a

xxxi

hole in the soil with a stick or a piece of bamboo and dropped a seed into
each hole. We interplanted the corn with soybeans by the same method
or by wrapping the seeds in clay pellets and scattering them onto the
field. Then we mowed the ground cover of weeds and white clover, and
covered the field with straw. The clover came back, but only after the
corn and soybeans were well established.

Mr. Fukuoka was able to help by making some suggestions, but we
had to adjust the method by trial and error to our various crops and local
conditions. We knew from the start that it would take more than just a
few seasons, both for the land and our own spirits, to change over to
natural farming. The transition has become an on-going process.

Larry Kom

xxxii

Notes on the Translation

A literal translation from one language to another would be
challenging enough, but to retain the flavor and cultural context of the
original as well, is even more difficult. In particular, Japanese is more
subtle than English in expressing the kind of spiritual experiences and
philosophical teachings which are found in this book. Some terms, such
as "discriminating" and "non-discriminating" knowledge, "no mind," and
"do-nothing" have no English equivalent, and so have been rendered
literally with additional explanation provided in notes.

It is a common teaching device among Oriental philosophers to use
paradox, illogic, and apparent contradiction to help break habitual
patterns of thought. Such passages are not necessarily to be taken either
literally or figuratively, but rather as exercises to open the consciousness
to perception beyond the reach of the intellect.

The Japanese, mugi, translated as "winter grain," includes wheat, rye,
and barley. The growing methods for these grains are similar, except that
wheat generally takes a few weeks longer to mature. Rye and barley are
much more commonly grown in Japan because wheat is not ready for
harvest until the middle of the Japanese rainy season.

xxxiii

The Japanese, mikan, is translated as citrus. The most common
Oriental citrus is the mandarin orange. While many varieties of mandarin
oranges are grown in Japan, the most common is a small orange fruit
very much like our familiar tangerine.

Where context requires, the precise winter grain and citrus varieties
are given.

The translation of The One-Straw Revolution was begun at Mr.
Fukuoka's farm, and under his supervision in Spring, 1976. It is not a
verbatim translation. Sections of other works by Mr. Fukuoka, as well as
parts of conversations with him, have been included in the text.

L. K.

XXXIV

XXXV

xxxvi

The One - Straw
Revolution

xxxvii

XXXV111

xxxix

1

Look at this Grain

I believe that a revolution can begin from this one strand of straw.
Seen at a glance, this rice straw may appear light and insignificant.
Hardly anyone would believe that it could start a revolution. But I have
come to realize the weight and power of this straw. For me, this
revolution is very real.

Take a look at these fields of rye and barley. This ripening grain will
yield about 22 bushels (1,300 pounds) per quarter acre. 1 believe this
matches the top yields in Ehime Prefecture. And if this equals the best
yield in Ehime Prefecture, it could easily equal the top harvest in the
whole country since this is one of the prime agricultural areas in Japan.
And yet these fields have not been plowed for twenty-five years.

To plant, I simply broadcast rye and barley seed on separate fields in
the fall, while the rice is still standing. A few weeks later 1 harvest the
rice and spread the rice straw back over the fields.

It is the same for the rice seeding. This winter grain will be cut
around the 20th of May. About two weeks before the crop has fully
matured, I broadcast rice seed over the rye and barley. After the winter
grain has been harvested and the grains threshed, I spread the rye and
barley straw over the field.

I suppose that using the same method to plant rice and winter grain is
unique to this kind of farming.

1

But there is an easier way. As we walk over to the next field, let me point
out that the rice there was sown last fall at the same time as the winter
grain. The whole year's planting was finished in that field by New Year's
Day.

You might also notice that white clover and weeds are growing in
these fields. Clover seed was sown among the rice plants in early
October, shortly before the rye and barley. I do not worry about sowing
the weeds-they reseed themselves quite easily.

So the order of planting in this field is like this: in early October
clover is broadcast among the rice; winter grain then follows in the
middle of the month.

“And yet these fields have not been plowed for twenty-five years”

2

In early November, the rice is harvested, and then the next year's rice
seed is sown and' straw laid across the field. The rye and barley you see
in front of you were grown this way. ,

In caring for a quarter-acre field, one or two people can do all the
work of growing rice and winter grain in a matter of a few days. It seems
unlikely that there could be a simpler way of raising grain.

This method completely contradicts modern agricultural techniques.
It throws scientific knowledge and traditional farming know-how right
out the window. With this kind of farming, which uses no machines, no
prepared fertilizer and no chemicals, it is possible to attain a harvest
equal to or greater than that of the average Japanese farm. The proof is
ripening right before your eyes.

3

Nothing at All

Recently people have been asking me why I started farming this way
so many years ago. Until now 1 have never discussed this with anyone.
You could say there was no way to talk about it. It was simply-how
would you say it-a shock, a flash, one small experience that was the
starting point.

That realization completely changed my life. It is nothing you can
really talk about, but it might be put something like this: "Humanity
knows nothing at all. There is no intrinsic value in anything, and every
action is a futile, meaningless effort." This may seem preposterous, but if
you put it into words, that is the only way to describe it.

This "thought" developed suddenly in my head when I was still quite
young. I did not know if this insight, that all human understanding and
effort are of no account, was valid or not, but if I examined these
thoughts and tried to banish them, I could come up with nothing within
myself to contradict them. Only the certain belief that this was so burned
within me.

It is generally thought that there is nothing more splendid than
human intelligence, that human beings are creatures of special value, and
that their creations and accomplishments as mirrored in culture and his
tory are wondrous to behold. That is the common belief, anyway.

4

Since what I was thinking was a denial of this, I was unable to
communicate my view to anyone. Eventually I decided to give my
thoughts a form, to put them into practice, and so to determine whether
my understanding was right or wrong. To spend my life farming,
growing rice and winter grain-this was the course upon, which I settled.

And what was this experience that changed my life?

Forty years ago, when I was twenty-five years old, I was working for
the Yokohama Customs Bureau in the Plant Inspection Division. My
main job was to inspect incoming and outgoing plants for disease
carrying insects. I was fortunate to have a good deal of free time, which 1
spent in the research laboratory, carrying out investigations in my
specialty of plant pathology. This laboratory was located next to Yamate
Park and looked down on Yokohama harbor from the bluff. Directly in
front of the building was the Catholic Church, and to the east was the
Ferris Girls' School. It was very quiet, all in all the perfect environment
for carrying on research.

The laboratory pathology researcher was Eiichi Kurosawa. I had
studied plant pathology under Makoto Okera, a teacher at Gifu
Agricultural High School, and received guidance from Suehiko Igata of
the Okayama Prefecture Agricultural Testing Center.

I was very fortunate to be a student of Professor Kurosawa. Although
he remained largely unknown in the academic world, he is the man who
isolated and raised in culture the fungus which causes bakanae disease in
rice. He became the first to extract the plant growth hormone,
gibberellin, from the fungus culture. This hormone, when a small amount
is absorbed by the young rice plants, has the peculiar effect of causing
the plant to grow abnormally tall. When given in excess, however, it
brings about the

5

opposite reaction, causing the plant's growth to be retarded. No one took
much notice of this discovery in Japan, but overseas it became a topic of
active research. Soon thereafter, an American made use of gibberellin in
developing the seedless grape.

1 regarded Kurosawa-san [san is a formal title of address in
Japanese used for both men and women.] as my own father, and with his
guidance, built a dissection microscope and devoted myself to research
on decay-causing resin diseases in the trunk, branches and fruit of
American and Japanese citrus trees.

Looking through the microscope, I observed fungus cultures,
crossbred various fungi and created new disease causing varieties. I was
fascinated with my work. Since the job required deep, sustained
concentration, there were times when I actually fell unconscious while
working in the lab.

This was also a time of youthful high spirits and I did not spend all
of my time shut up in the research room. The place was the port city of
Yokohama, no better spot to fool around and have a good time. It was
during that time that the following episode occurred. Intent, and with
camera in hand, I was strolling by the wharf and caught sight of a
beautiful woman. Thinking that she would make a great subject for a
photograph, I asked her to pose for me. I helped her onto the deck of the
foreign ship anchored there, and asked her to look this way and that and
took several pictures. She asked me to send her copies when the photos
were ready. When I asked where to send them, she just said, "To Ofuna,"
and left without mentioning her name.

After I had developed the film, I showed the prints to a friend and
asked if he recognized her. He gasped and said, "That's Mieko Takamine,
the famous

6

movie star!" Right away, I sent ten enlarged prints to her in Ofuna City.
Before long, the prints, autographed, were returned in the mail. There
was one missing, however. Thinking about this later, I realized that it
was the close-up profile shot I had taken; it probably showed some
wrinkles in her face. I was delighted and felt 1 had caught a glimpse into
the fe mi nine psyche. '

At other times, clumsy and awkward though I was, 1 frequented a
dance hall in the Nankingai area. One time I caught sight there of the
popular singer, Noriko Awaya, and asked her to dance. I can never forget
the feeling of that dance, because I was so overwhelmed by her huge
body that I could not even get my arm around her waist.

In any event, I was a very busy, very fortunate young man, spending
my days in amazement at the world of nature revealed through the
eyepiece of the microscope, struck by how similar this minute world was
to the great world of the infinite universe. In the evening, either in or out
of love, I played around and enjoyed myself. I believe it was this aimless
life, coupled with fatigue from overwork, that finally led to fainting
spells in the research room. The consequence of all this was that I
contracted acute pneumonia and was placed in the pneumothorax
treatment room on the top floor of the Police Hospital.

It was winter and through a broken window the wind blew swirls of
snow around the room. It was warm beneath the covers, but my face was
like ice. The nurse would check my temperature and be gone in an
instant.

As it was a private room, people hardly ever looked in. I felt I had
been put out in the bitter cold, and suddenly plunged into a world of
solitude and loneliness. I found myself face to face with the fear of death.
As I think about it now, it seems a useless fear,

7

but at the time, I took it seriously.

I was finally released from the hospital, but I could not pull myself
out of my depression. In what had 1 placed my confidence until then? I
had been unconcerned and content, but what was the nature of that
complacency? 1 was in an agony of doubt about the nature of life and
death. I could not sleep, could not apply myself to my work. In nightly
wanderings above the bluff and beside the harbor, I could find no relief.

One night as I wandered, I collapsed in exhaustion on a hill
overlooking the harbor, finally dozing against the trunk of a large tree. I
lay there, neither asleep nor awake, until dawn. I can still remember that
it was the morning of the-15th of May. In a daze I watched the harbor
grow light, seeing the sunrise and yet somehow not- seeing it. As the
breeze blew up from below the bluff; the morning mist suddenly dis-
appeared. Just at that moment a night heron appeared, gave a sharp cry,
and flew away into the distance. I could hear the flapping of its wings. In
an instant all my doubts and the gloomy mist of my confusion vanished.
Everything I had held in firm conviction, everything upon which I had
ordinarily relied was swept away with the wind. I felt that I understood
just one thing. Without my thinking about them, words came from my
mouth: "In this world there is nothing at all ..." I felt that I understood
nothing. [To "understand nothing," in this sense, is to recognize the
insufficiency of intellectual knowledge]

I could see that all the concepts to which I had been clinging, the
very notion of existence itself, were empty fabrications. My spirit
became light and clear. I was dancing wildly for joy. I could hear the
small birds chirping in the trees, and see the distant waves glistening in
the rising sun. The leaves danced green

and sparkling. 1 felt that this was truly heaven on earth. Everything that
had possessed me, all the agonies, disappeared like dreams and illusions,
and something one might call "true nature" stood revealed.

1 think it could safely be said that from the experience of that
morning my life changed completely.

Despite the change, I remained at root an average, foolish man, and
there has been no change in this from then to the present time. Seen from
the outside, there is no more run-of-the-mill fellow than I, and there has
been nothing extraordinary about my daily life. But the assurance that 1
know this one thing has not changed since that time. I have spent thirty
years, forty years, testing whether or not I have been mistaken,

9

reflecting as I went along, but not once have I found evidence to oppose
my conviction.

That this realization in itself has great value does not mean that any
special value is attached to me. I remain a simple man, just an old crow,
so to speak. To the casual observer I may seem either humble or arro-
gant. 1 tell the young people up in my orchard again and again not to try
to imitate me, and it really angers me if there is someone who does not
take this advice to heart. I ask, instead, that they simply live in nature and
apply themselves to their daily work. No, there is nothing special about
me, but what 1 have glimpsed is vastly important.

10

Returning to the Country

On the day following this experience, May 16th, I reported to work
and handed in my resignation on the spot. My superiors and friends were
amazed. They had no idea what to make of this. They held a farewell
party for me in a restaurant above the wharf, but the atmosphere was a
bit peculiar. This young man who had, until the previous day, gotten
along well with everyone, who did not seem particularly dissatisfied with
his work, who, on the contrary, had wholeheartedly dedicated himself to
his research, had suddenly announced that he was quitting. And there 1
was, laughing happily.

At that time 1 addressed everyone as follows, "On this side is the
wharf. On the other side is Pier 4. If you think there is life on this side,
then death is on the other. If you want to get rid of the idea of death, then
you should rid yourself of the notion that there is life on this side. Life
and death are one."

When I said this everyone became even more concerned about me.
"What's he saying? He must be out of his mind," they must have thought.
They all saw me off with rueful faces. 1 was the only one who walked out
briskly, in high spirits.

At that time my roommate was extremely worried about me and
suggested that I take a quiet rest, perhaps out on the Boso Peninsula. So 1
left. I would

11

have gone anywhere at all if someone had asked me. I boarded the bus
and rode for many miles gazing out at the checkered pattern of fields and
small villages along the highway. At one stop, I saw a small sign which
read, "Utopia." I got off the bus there and set out in search of it.

On the coast there was a small inn and, climbing the cliff, I found a
place with a truly wonderful view. I stayed at the inn and spent the days
dozing in the tall grasses overlooking the sea. It may have been a few
days, a week, or a month, but anyway I stayed there for some time. As
the days passed my exhilaration dimmed, and I began to reflect on just
what had happened. You could say I was finally coming to myself again.

I went to Tokyo and stayed for a while, passing the days by walking
in the park, stopping people on the street and talking to them, sleeping
here and there. My friend was worried and came to see how I was getting
along. "Aren't you living in some dream world, some world of illusion?"
he asked. "No," I replied, "it's you who are living in the dream world."
We both thought, "I am right and you are in the dream world." When my
friend turned to say goodbye, I answered with something like, "Don't say
good-bye. To part is just to part." My friend seemed to have given up
hope.

I left Tokyo, passed through the Kansai area [Osaka, Kobe, Kyoto.]
and came as far south as Kyushu. I was enjoying myself, drifting from
place to place with the breeze. I challenged a lot of people with my
conviction that everything is meaningless and of no value, that
everything returns to nothingness.

But this was too much, or too little, for the everyday world to
conceive. There was no communication

12

whatsoever. I could only think of this concept of non-usefulness as being
of great benefit to the world, and particularly the present world which is
moving so rapidly in the opposite direction. 1 actually wandered about
with the intention of spreading the word throughout the whole country.
The outcome was that wherever I went I was ignored as an eccentric. So
I returned to my father's farm in the country.

My father was growing tangerines at that time and I moved into a hut
on the mountain and began to live a very simple, primitive life. I thought
that if here, as a farmer of citrus and grain, I could actually demonstrate
my realization, the world would recognize its truth. Instead of offering a
hundred explanations, would not practicing this philosophy be the best
way? My method of "do-nothing" [With this expression Mr. Fukuoka
draws attention to his method's comparative ease. This way of farming
requires hard work, especially at the harvest, but far less than other
methods] farming began with this thought. It was in the 13th year of the
present emperor's reign, 1938.

I settled myself on the mountain and everything went well up to the
time that my father entrusted me with the richly-bearing trees in the
orchard. He had already pruned the trees to "the shape of sake cups" so
that the fruit could easily be harvested. When I left them abandoned in
this state, the result was that the branches became intertwined, insects
attacked the trees and the entire orchard withered away in no time:

My conviction was that crops grow themselves and should not have
to be grown. I had acted in the belief that everything should be left to
take its natural course, but I found that if you apply this way of thinking
all at once, before long things do not go so well. This is abandonment,
not "natural farming."

13

My father was shocked. He said I must rediscipline myself, perhaps
take a job somewhere and return when I had pulled myself back together.
At that time my father was headman of the village, and it was hard for
the other members of the community to relate to his eccentric son, who
obviously could not get along with the world, living as he did back in the
mountains. Moreover, 1 disliked the prospect of military service, and as
the war was becoming more and more violent, 1 decided to go along
humbly with my father's wishes and take a job.

At that time technical specialists were few. The Kochi Prefecture
Testing Station heard about me, and it came about that I was offered the
post of Head Researcher of Disease and Insect Control. I imposed upon
the kindness of Kochi Prefecture for almost eight years. At the testing
center I became a supervisor in the scientific agriculture division, and in
research devoted myself to increasing wartime food productivity. But
actually during those eight years, I was pondering the relationship
between scientific and natural agriculture. Chemical agriculture, which
utilizes the products of human intelligence, was reputed to be superior.
The question which was always in the back of my mind was whether or
not natural agriculture could stand up against modern science.

When the war ended I felt a fresh breeze of freedom, and with a sigh
of relief I returned to my home village to take up farming anew.

14

Toward a Do-Nothing Farming

For thirty years I lived only in my farming and had little contact with
people outside my own community. During those years I was heading in
a straight line toward a "do-nothing" agricultural method.

The usual way to go about developing a method is to ask "Flow
about trying this?" or "How about trying that?" bringing in a variety of
techniques one upon the other. This is modern agriculture and it only
results in making the farmer busier.

My way was opposite. I was aiming at a pleasant, natural way of
farming [Farming as simply as possible within and in cooperation with
the natural environment, rather than the modern approach of applying
increasingly complex techniques to remake nature entirely for the benefit
of human beings] which results in making the work easier instead of
harder. "How about not doing this? How about not doing that?"- that was
my way of thinking. I ultimately reached the conclusion that there was
no need to plow, no need to apply fertilizer, no need to make compost,
no need to use insecticide. When you get right down to it, there are few
agricultural practices that are really necessary.

The reason that man's improved techniques seem to be necessary is
that the natural balance has been so badly upset beforehand by those
same techniques that the land has become dependent on them.

15

This line of reasoning not only applies to agriculture, but to other
aspects of human society as well. Doctors and medicine become
necessary when people create a sickly environment. Formal schooling
has no intrinsic value, but becomes necessary when humanity creates a
condition in which one must become "educated" to get along.

Before the end of the war, when 1 went up to the citrus orchard to
practice what I then thought was natural farming, 1 did no pruning and
left the orchard to itself. The branches became tangled, the trees were
attacked by insects and almost two acres of mandarin orange trees
withered and died. From that time on the question, "What is the natural
pattern?" was always in my mind. In the process of arriving at the
answer, 1 wiped out another 400 trees. Finally I felt I could say with
certainty: "This is the natural pattern."

To the extent that trees deviate from their natural

“For thirty years I lived only in my farming. . ..”

16

form, pruning and insect extermination become necessary; to the extent
that human society separates itself from a life close to nature, schooling
becomes necessary. In nature, formal schooling has no function.

In raising children, many parents make the same mistake I made in
the orchard at first. For example, teaching music to children is as
unnecessary as pruning orchard trees. A child's ear catches the music.
The murmuring of a stream, the sound of frogs croaking by the
riverbank, the rustling of leaves in the forest, all these natural sounds are
music-true music. But when a variety of disturbing noises enter and
confuse the ear, the child's pure, direct appreciation of music
degenerates. If left to continue along that path, the child will be unable to
hear the call of a bird or the sound of the wind as songs. That is why
music education is thought to be beneficial to the child's development.

The child who is raised with an ear pure and clear may not be able to
play the popular tunes on the violin or the piano, but I do not think this
has anything to do with the ability to hear true music or to sing. It is
when the heart is filled with song that the child can be said to be
musically gifted.

Almost everyone thinks that "nature" is a good thing, but few can
grasp the difference between natural and unnatural.

If a single new bud is snipped off a fruit tree with a pair of scissors,
that may bring about disorder which cannot be undone. When growing
according to the natural form, branches spread alternately from the trunk
and the leaves receive sunlight uniformly. If this sequence is disrupted
the branches come into conflict, lie one upon another and become
tangled, and the leaves wither in the places where the sun cannot
penetrate. Insect damage develops. If the tree

17

is not pruned the following year more withered branches will appear.

Human beings with their tampering do something wrong, leave the
damage unrepaired, and when the adverse results accumulate, work with
all their might to correct them. When the corrective actions appear to be
successful, they come to view these measures as splendid
accomplishments. People do this over and over again. It is as if a fool
were to stomp on and break the tiles of his roof. Then when it starts to
rain and the ceiling begins to rot away, he hastily climbs up to mend the
damage, rejoicing in the end that he has accomplished a miraculous
solution.

It is the same with the scientist. He pores over books night and day,
straining his eyes and becoming nearsighted, and if you wonder what on
earth he has been working on all that time-it is to become the inventor of
eyeglasses to correct nearsightedness.

18

Returning to the Source

Leaning against the long handle of my scythe, I pause in my work in
the orchard and gaze out at the mountains and the village below. I
wonder how it is that people's philosophies have come to spin faster than
the changing seasons.

The path I have followed, this natural way of farming, which strikes
most people as strange, was first interpreted as a reaction against the
advance and reckless development of science. But all I have been doing,
farming out here in the country, is trying to show that humanity knows
nothing. Because the world is moving with such furious energy in the op-
posite direction, it may appear that 1 have fallen behind the times, but I
firmly believe that the path 1 have been following is the most sensible
one.

During the past few years the number of people interested in natural
farming has grown considerably. It seems that the limit of scientific
development has been reached, misgivings have begun to be felt, and the
time for reappraisal has arrived. That which was viewed as primitive and
backward is now unexpectedly seen to be far ahead of modern science.
This may seem strange at first, but I do not find it strange at all.

I discussed this with Kyoto University Professor Iinuma recently. A
thousand years ago agriculture

19

was practiced in Japan without plowing, and it was not until the
Tokugawa Era 300-400 years ago that shallow cultivation was
introduced. Deep plowing came to Japan with Western agriculture. 1 said
that in coping with the problems of the future the next generation would
return to the non-cultivation method.

To grow crops in an unplowed field may seem at first a regression to
primitive agriculture, but over the years this method has been shown in
university laboratories and agricultural testing centers across the country
to be the most simple, efficient, and upto-date method of all. Although
this way of farming disavows modern science, it now has come to stand
in the forefront of modern agricultural development.

1 presented this "direct seeding non-cultivation winter grain/rice
succession" in agricultural journals twenty years ago. From then on it
appeared often in print and was introduced to the public at large on radio
and television programs many times, but nobody paid much attention to
it.

Now suddenly, it is a completely different story. You might say that
natural farming has become the rage. Journalists, professors, and
technical researchers are flocking to visit my fields and the huts up on
the mountain.

Different people see it from different points of view, make their own
interpretations, and then leave. One sees it as primitive, another as
backward, someone else considers it the pinnacle of agricultural
achievement, and a fourth hails it as a breakthrough into the future. In
general, people are only concerned with whether this kind of farming is
an advance into the future or a revival of times past. Few are able to
grasp correctly that natural farming arises from the unmoving and
unchanging center of agricultural development.

To the extent that people separate themselves

20

from nature, they spin out further and further from the center. At the
same time, a centripetal effect asserts itself and the desire to return to
nature arises. But if people merely become caught up in reacting, moving
to the left or to the right, depending on conditions, the result is only more
activity. The nonmoving point of origin, which lies outside the realm of
relativity, is passed over, unnoticed. I believe that even
"returning-to-nature" and anti-pollution activities, no matter how
commendable, are not moving toward a genuine solution if they are
carried out solely in reaction to the over development of the present age.

Nature does not change, although the way of viewing, nature
invariably changes from age to age. No matter the age, natural farming
exists forever as the wellspring of agriculture.

21

One Reason That
Natural Farming Has Not Spread

Over the past twenty or thirty years this method of growing rice and
winter grain has been tested over a wide range of climates and natural
conditions. Almost every prefecture in Japan has run tests comparing
yields of "direct seeding non-cultivation" with those of paddy rice
growing and the usual ridge and furrow rye and barley cultivation. These
tests have produced no evidence to contradict the universal applicability
of natural farming.

And so one may ask why this truth has not spread. I think that one of
the reasons is that the world has become so specialized that it has
become impossible for people to grasp anything in its entirety. For
example, an expert in insect damage prevention from the Kochi
Prefectural Testing Center came to inquire why there were so few rice
leaf-hoppers in my fields even though 1 had not used insecticide. Upon
investigating the habitat, the balance between insects and their natural
enemies, the rate of spider propagation and so on, the leaf-hoppers were
found to be just as scarce in my fields as in the Center's fields, which are
sprayed countless times with a variety of deadly chemicals.

The professor was also surprised to find that while the harmful
insects were few, their natural predators were far more numerous in my
fields than in

22

the sprayed fields. Then it dawned on him that the fields were being
maintained in this state by means of a natural balance established among
the various insect communities. He acknowledged that if my method
were generally adopted, the problem of crop devastation by leaf-hoppers
could be solved. He then got into his car and returned to Kochi.

But if you ask whether or not the testing center's soil fertility or crop
specialists have come here, the answer is no, they have not. And if you
were to suggest at a conference or gathering that this method, or rather
non-method, be tried on a wide scale, it is my guess that the prefecture or
research station would reply, "Sorry, it's too early for that. We must first
carry out research from every possible angle before giving final
approval." It would take years for a conclusion to come down.

This sort of thing goes on all the time. Specialists and technicians
from all over Japan have come to this farm. Seeing the fields from the
standpoint of his own specialty, every one of these researchers has found
them at least satisfactory, if not remarkable. But in the five or six years
since the professor from the research station came to visit here, there
have been few changes in Kochi Prefecture.

This year the agricultural department of Kinki University has set up a
natural farming project team in which students of several different
departments will come here to conduct investigations. This approach
may be one step nearer, but I have a feeling that the next move may be
two steps in the opposite direction.

Self-styled experts often comment, "The basic idea of the method is
all right, but wouldn't it be more convenient to harvest by machine?" or,
"Wouldn't the yield be greater if you used fertilizer or pesticide in certain
cases or at certain times?" There are always

23

those who try to mix natural and scientific farming. But this way of
thinking completely misses the point. The farmer who moves toward
compromise can no longer criticize science at the fundamental level.

Natural farming is gentle and easy and indicates a return to the
source of farming. A single step away from the source can only lead one
astray.

24

Humanity Does Not Know Nature

Lately I have been thinking that the point must be reached when
scientists, politicians, artists, philosophers, men of religion, and all those
who work in the fields should gather here, gaze out over these fields, and
talk things over together. 1 think this is the kind of thing that must
happen if people are to see beyond their specialties.

Scientists think they can understand nature. That is the stand they
take. Because they are convinced that they can understand nature, they
are committed to investigating nature and putting it to use. But 1 think an
understanding of nature lies beyond the reach of human intelligence.

1 often tell the young people in the huts on the mountain, who come
here to help out and to learn about natural farming, that anybody can see
the trees up on the- mountain. They can see the green of the leaves; they
can see the rice plants. They think they know what green is. In contact
with nature morning and night, they sometimes come to think that they
know nature. But when they think they are beginning to understand
nature, they can be sure that they are on the wrong track.

Why is it impossible to know nature? That which is conceived to be
nature is only the idea of nature arising in each person's mind. The ones
who see true

25

nature are infants. They see without thinking, straight and clear. If even
the names of plants are known, a mandarin orange tree of the citrus
family, a pine of the pine family, nature is not seen in its true form.

An object seen in isolation from the whole is not the real thing.

Specialists in various fields gather together and observe a stalk of
rice. The insect disease specialist sees only insect damage, the specialist
in plant nutrition considers only the plant's vigor. This is unavoidable as
things are now.

As an example, I told the gentleman from the research station when
he was investigating the relation between rice leaf-hoppers and spiders in
my fields, "Professor, since you are researching spiders, you are
interested in only one among the many natural predators of the
leaf-hopper. This year spiders appeared in great numbers, but last year it
was toads. Before that, it was frogs that predominated. There are
countless variations."

26

It is impossible for specialized research to grasp the role of a single
predator at a certain time within the intricacy of insect
inter-relationships. There are seasons when the leaf-hopper population is
low because there are many spiders. There are times when a lot of rain
falls and frogs cause the spiders to disappear, or when little rain falls and
neither leaf-hoppers nor frogs appear at all.

Methods of insect control which ignore the relationships among the
insects themselves are truly useless. Research on spiders and
leaf-hoppers must also consider the relation between frogs and spiders.
When things have reached this point, a frog professor will also be
needed. Experts on spiders and leaf-hoppers, another on rice, and another
expert on water management will all have to join the gathering.

Furthermore, there are four or five different kinds of spiders in these
fields. I remember a few years ago when somebody came rushing over to
the house early one morning to ask me if I had covered my fields with a
silk net or something. I could not imagine what he was talking about, so I
hurried straight out to take a look.

We had just finished harvesting the rice, and overnight the rice
stubble and low-lying grasses had become completely covered with
spider webs, as though with silk. Waving and sparkling with the morning
mist, it was a magnificent sight.

The wonder of it is that when this happens, as it does only once in a
great while, it only lasts for a day or two. If you look closely there are
several spiders in every square inch. They are so thick en the field that
there is hardly any space between them. In a quarter acre there must be
how many thousands, how many millions! When you go to look at the
field two or three days later, you see that strands of web several yards
long have broken off and are waving about in

27

the wind with five or six spiders clinging to each one. It is like when
dandelion fluff or pine cone seeds are blown away in the wind. The
young spiders cling to the strands and are sent sailing off in the sky.

The spectacle is an amazing natural drama. Seeing this, you
understand that poets and artists will also have to join in the gathering.

When chemicals are put into a field, this is' all destroyed in an
instant. I once thought there would be nothing wrong with putting ashes
from the fireplace onto the fields [Mr. Fukuoka makes compost of his
wood ashes and other organic household wastes. He applies this to his
small kitchen garden.] The result was astounding. Two or three days later
the field was completely bare of spiders. The ashes had caused the
strands of web to disintegrate. How many thousands of spiders fell
victim to a single handful of this apparently harmless ash? Applying an
insecticide is not simply a matter of eliminating the leaf-hoppers together
with their natural predators. Many other essential dramas of nature are
affected.

The phenomenon of these great swarms of spiders, which appear in
the rice fields in the autumn and like escape artists vanish overnight, is
still not understood. No one knows where they come from, how they
survive the winter, or where they go when they disappear.

And so the use of chemicals is not a problem for the entomologist
alone. Philosophers, men of religion, artists and poets must also help to
decide whether or not it is permissible to use chemicals in farming, and
what the results of using even organic fertilizers might be.

We will harvest about 22 bushels (1,300 pounds) of rice, and 22
bushels of winter grain from each quarter acre of this land. If the harvest
reaches 29 bushels,

28

as it sometimes does, you might not be able to find a greater harvest if
you searched the whole country. Since advanced technology had nothing
to do with growing this grain, it stands as a contradiction to the
assumptions of modern science. Anyone who will come and see these
fields and accept their testimony, will feel deep misgivings over the
question of whether or not humans know nature, and of whether or not
nature can be known within the confines of human understanding.

The irony is that science has served only to show how small human
knowledge is.

29

30

31

32

Four Principles
of Natural Farming

Make your way carefully through these fields. Dragonflies and
moths fly up in a flurry. Honeybees buzz from blossom to blossom. Part
the leaves and you will see insects, spiders, frogs, lizards and many other
small animals bustling about in the cool shade. Moles and earthworms
burrow beneath the surface.

This is a balanced rice field ecosystem. Insect and plant communities
maintain a stable relationship here. It is not uncommon for a plant
disease to sweep through this area, leaving the crops in these fields
unaffected.

And now look over at the neighbor's field for a moment. The weeds
have all been wiped out by herbicides and cultivation. The soil animals
and insects have been exterminated by poison. The soil has been burned
clean of organic matter and microorganisms by chemical fertilizers. In
the summer you see farmers at work in the fields, wearing gas masks and
long rubber gloves. These rice fields, which have been farmed
continuously for over 1,500 years, have now been laid waste by the
exploitive farming practices of a single generation.

Four Principles

The first is NO CULTIVATION, that is, no plowing or turning of the
soil. For centuries, farmers have assumed

33

that the plow is essential for growing crops. However, non-cultivation is
fundamental to natural farming. The earth cultivates itself naturally by
means of the penetration of plant roots and the activity of
microorganisms, small animals, and earthworms.

The second is NO CHEMICAL FERTILIZER OR PREPARED
COMPOST [For fertilizer Mr. Fukuoka grows a leguminous ground
cover of white clover, returns the threshed straw to the fields, and adds a
little poultry manure.] People interfere with nature, and, try as they may,
they cannot heal the resulting wounds. Their careless farming practices
drain the soil of essential nutrients and the result is yearly depletion of
the land. If left to itself, the soil maintains its fertility naturally, in
accordance with the orderly cycle of plant and animal life.

The third is NO WEEDING BY TILLAGE OR HERBICIDES.
Weeds play their part in building soil fertility and in balancing the
biological community. As a fundamental principle, weeds should be
controlled, not eliminated. Straw mulch, a ground cover of white clover
interplanted with the crops, and temporary flooding provide effective
weed control in my fields.

The fourth is NO DEPENDENCE ON CHEMICALS [ Mr. Fukuoka
grows his grain crops without chemicals of any kind. On some orchard
trees he occasionally uses a machine oil emulsion for the control of
insect scales. He uses no persistent or broad-spectrum poisons, and has
no pesticide "program."] From the time that weak plants developed as a
result of such unnatural practices as plowing and fertilizing, disease and
insect imbalance became a great problem in agriculture. Nature, left
alone, is in perfect balance. Harmful insects and plant diseases are
always present, but do not occur in nature to an extent which requires the
use of poisonous chemicals. The sensible approach to disease and insect
control is to grow sturdy crops in a healthy environment.

34

Cultivation

When the soil is cultivated the natural environment is altered beyond
recognition. The repercussions of such acts have caused the farmer
nightmares for countless generations. For example, when a natural area is
brought under the plow very strong weeds such as crabgrass and docks
sometimes come to dominate the vegetation. When these weeds take
hold, the farmer is faced with a nearly impossible task of weeding each
year. Very often, the land is abandoned.

in coping with problems such as these, the only sensible approach is
to discontinue the unnatural practices which have brought about the
situation in

35

the first place. The farmer also has a responsibility to repair the damage
he has caused. Cultivation of the soil should be discontinued. If gentle
measures such as spreading straw and sowing clover are practiced,
instead of using man-made chemicals and machinery to wage a war of
annihilation, then the environment will move back toward its natural
balance and even troublesome weeds can be brought under control.

Fertilizer

1 have been known, in chatting with soil fertility experts, to ask, "If a
field is left to itself, will the soil's fertility increase or will it become
depleted?" They usually pause and say something like, "Well, let's see . . .
It'll become depleted. No, not when you remember that when rice is
grown for a long time in the same field without fertilizer, the harvest
settles at about 9 bushels (525 pounds/ per quarter acre. The earth would
become neither enriched nor depleted."

These specialists are referring to a cultivated, flooded field. If nature
is left to itself, fertility increases. Organic remains of plants and animals
accumulate and are decomposed on the surface by bacteria and fungi.
With the movement of rainwater, the nutrients are taken deep into the
soil to become food for microorganisms, earthworms, and other small
animals. Plant roots reach to the lower soil strata and draw the nutrients
back up to the surface.

If you want to get an idea of the natural fertility of the earth, take a
walk to the wild mountainside sometime and look at the giant trees that
grow without fertilizer and without cultivation. The fertility of nature, as
it is, is beyond reach of the imagination.

Cut down the natural forest cover, plant Japanese red pine or cedar
trees for a few generations, and the soil will become depleted and open to
erosion. On the

36

other hand, take a barren mountain with poor, red clay soil, and plant
pine or cedar with a ground cover of clover and alfalfa. As the green
manure [Ground cover crops such as clover, vetch, and alfalfa which
condition and nourish the soil.] enriches and softens the soil, weeds and
bushes grow up below the trees, and a rich cycle of regeneration is
begun. There are instances in which the top four inches of soil have
become enriched in less than ten years.

For growing agricultural crops, also, the use of prepared fertilizer
can be discontinued. For the most part, a permanent green manure cover
and the return of all the straw and chaff to the soil will be sufficient. To
provide animal manure to help decompose the straw, I used to let ducks
loose in the fields. If they are introduced as ducklings while the seedlings
are still young, the ducks will grow up together with the rice. Ten ducks
will supply all the manure necessary for a quarter acre and will also help
to control the weeds.

I did this for many years until the construction of a national highway
made it impossible for the ducks to get across the road and back to the
coop. Now I use a little chicken manure to help decompose the straw. In
other areas ducks or other small grazing animals are still a practical
possibility.

Adding too much fertilizer can lead to problems. One year, right
after the rice transplanting, I contracted to rent 11/4 acres of freshly
planted rice fields for a period of one year. I ran all the water out of the
fields and proceeded without chemical fertilizer, applying only a small
amount of chicken manure. Four of the fields developed normally. But in
the fifth, no matter what I did, the rice plants came up too thickly and
were attacked by blast disease. When I asked the owner about this, he
said he had used the field over the winter as a dump for chicken manure.

37

Using straw, green manure, and a little poultry manure, one can get
high yields without adding compost or commercial fertilizer at all. For
several decades nom; I have been sitting back, observing nature's method
of cultivation and fertilization. And while watching, I have been reaping
bumper crops of vegetables, citrus, rice, and winter grain as a gift, so to
speak, from the natural fertility of the earth.

Coping with Weeds

Here are some key points to remember in dealing with weeds:

As soon as cultivation is discontinued, the number of weeds
decreases sharply. Also, the varieties of weeds in a given field will
change.

If seeds are sown while the preceding crop is still ripening in the
field, those seeds will germinate ahead of the weeds. Winter weeds
sprout only after the rice has been harvested, but by that time the winter
grain already has a head start. Summer weeds sprout right after the
harvest of barley and rye, but the rice is already growing strongly.
Timing the seeding in such a way that there is no interval between
succeeding crops gives the grain a great advantage over the weeds.

Directly after the harvest, if the whole field is covered with straw,
the germination of weeds is stopped short. White clover sowed with the
grain as a ground cover also helps to keep weeds under control.

The usual way to deal with weeds is to cultivate the soil. But when
you cultivate, seeds lying deep in the soil, which would never have
germinated otherwise, are stirred up and given a chance to sprout.
Furthermore, the quick sprouting, fast-glowing varieties are given the
advantage under these conditions. So you might say that the farmer who
tries to control weeds by cultivating the soil is, quite literally, sowing the
seeds of his own misfortune.

38

Pest" Control

Let us say that there are still some people who think that if chemicals
are not used their fruit trees and field crops will wither before their very
eyes. The fact of the matter is that by using these chemicals, people have
unwittingly brought about the conditions in which this unfounded fear
may become reality.

Recently Japanese red pines have been suffering severe damage from
an outbreak of pine bark weevils. Foresters are now using helicopters in
an attempt to stop the damage by aerial spraying. 1 do not deny that this
is effective in the short run, but I know there must be another way.

Weevil blights, according to the latest research, are not a direct
infestation, but follow upon the action of mediating nematodes. The
nematodes breed within the trunk, block the transport of water and
nutrients, and eventually cause the pine to wither and die. The ultimate
cause, of course, is not yet clearly understood.

Nematodes feed on a fungus within the tree's trunk. Why did this
fungus begin to spread so prolifically within the tree? Did the fungus
begin to multiply after the nematode had already appeared? Or did the
nematode appear because the fungus was already present? It boils down
to a question of which came first, the fungus or the nematode?

Furthermore, there is another microbe about which very little is
known, which always accompanies the fungus, and a virus toxic to the
fungus. Effect following effect in every direction, the only thing that can
be said with certainty is that the pine trees are withering in unusual
numbers.

People cannot know what the true cause of the pine blight is, nor can
they know the ultimate consequences

39

of their "remedy" If the situation is meddled with unknowingly, that only
sows the seeds for the next great catastrophe. No, I cannot rejoice in the
knowledge that immediate damage from the weevil has been reduced by
chemical spraying. Using agricultural chemicals is the most inept way to
deal with problems such as these, and will only lead to greater problems
in the future.

These four principles of natural farming (no cultivation, no chemical
fertilizer or prepared compost, no weeding by tillage or herbicides, and
no dependence on chemicals) comply with the natural order and lead to
the replenishment of nature's richness. All my fumblings have run along
this line of thought. It is the heart of my method of growing vegetables,
grain, and citrus.

40

Farming Among the Weeds

Many different kinds of weeds are growing with the grain and clover
in these fields. Rice straw spread over the field last fall has already
decomposed into rich humus. The harvest will yield about 22 bushels
(1,300 pounds) to the quarter acre.

Yesterday, when Professor Kawase; a leading authority on pasture
grasses, and Professor Hiroe, who is researching ancient plants, saw the
fine spread of barley and green manure in my fields, they called it a
wonderful work of art. A local farmer who had expected to see my fields
completely overgrown by weeds was surprised to find the barley growing
so vigorously among the many other plants. Technical experts have also
come here, seen the weeds, seen the watercress and clover growing all
around, and have gone away shaking their heads in amazement.

Twenty years ago, when 1 was encouraging the use of permanent
ground cover in fruit orchards, there was not a blade of grass to be seen
in fields or orchards anywhere in the country. Seeing orchards such as
mine, people came to understand that fruit trees could grow quite well
among the weeds and grasses. Today orchards covered with grasses are
common throughout Japan and those without grass cover have become
rare.

It is the same with fields of grain. Rice, barley.

41

and rye can be successfully grown while the fields are covered with
clover and weeds all year long.

Let me review in greater detail the annual seeding and harvesting
schedule in these fields. In early October, before the harvest, white
clover and the seeds of fast-growing varieties of winter grain are
broadcast among the ripening stalks of rice [White clover is sown about
one pound per quarter acre, winter grains 6 V 2 to 13 pounds per quarter
acre. For inexperienced farmers or fields with hard or poor soil, it is safer
to sow more seed in the beginning. As the soil gradually improves from
the decomposing straw and green manure, and as the farmer becomes
more familiar with the direct seeding non-cultivation method, the amount
of seed can be reduced.] The clover and barley or rye sprout and grow an
inch or two by the time the rice is ready to be harvested. During the rice
harvest, the sprouted seeds are trampled by the feet of the harvesters, but
recover in no time at all. When the threshing is completed, the rice straw
is spread over the field.

“In one day it is possible to make enough pellets to seed several acres.”

42

If rice is sown in the autumn and left uncovered, the seeds are often
eaten by mice and birds, or they sometimes rot on the ground, and so I
enclose the rice seeds in little clay pellets before sowing. The seed is
spread out on a flat pan or basket and shaken back and forth in a circular
motion. Fine powdered clay is dusted over them and a thin mist of water
is added from time to time. This forms a tiny pellet about a half inch in
diameter.

There is another method for making the pellets.

In October, after the rice is harvested and the next year’s seed is sown,
straw is scattered across the field.

43

First the unhulled rice seed is soaked for several hours in water. The
seeds are removed and mixed with moist clay by kneeding with hands or
feet. Then the clay is pushed through a screen of chicken wire to separate
it into small clods. The clods should be left to dry for a day or two or
until they can be easily rolled between the palms into pellets. Ideally
there is one seed in each pellet. In one day it is possible to make enough
pellets to seed several acres.

Depending on conditions, I sometimes enclose the seeds of other
grains and vegetables in pellets before sowing.

Between mid-November and mid-December is a good time to
broadcast the pellets containing the rice seed among the young barley or
rye plants, but they can also be broadcast in spring [ Rice is sown 4'A to 9
pounds per quarter acre. Toward the end of April Mr. Fukuoka checks
the germination of the fall-sown seed and broadcasts more pellets as
needed.] A thin layer of chicken manure is spread over the field to help
decompose the straw, and the year's planting is complete.

In May the winter grain is harvested. After threshing, all of the straw
is scattered over the field.

Water is then allowed to stand in the field for a week or ten days.
This causes the weeds and clover to weaken and allows the rice to sprout
up through the straw. Rain water alone is sufficient for the plants during
June and July; in August fresh water is run through the field about once a
week without being allowed to stand. The autumn harvest is now at hand.

Such is the yearly cycle of rice/ winter grain cultivation by the
natural method. The seeding and harvesting so closely follow the natural
pattern that it could be considered a natural process rather than an
agricultural technique.

It takes only an hour or two for one farmer to sow

44

the seeds and spread the straw across a quarter acre. With the exception
of the job of harvesting, winter grain can be grown single-handedly, and
just two or three people can do all the work necessary to grow a field of
rice using only the traditional Japanese tools. There is probably no easier,
simpler method for growing grain. It involves little more than
broadcasting seed and spreading straw, but -it has taken me over thirty
years to reach this simplicity.

This way of farming has evolved according to the natural conditions
of the Japanese islands, but I feel that natural farming could also be
applied in other areas and to the raising of other indigenous crops. In
areas where water is not so readily available, for example, upland rice or
other grains such as buckwheat, sorghum or millet might be grown.
Instead of white clover, another variety of clover, alfalfa, vetch

By December the winter grain sprouts through the straw, the rice seeds
remain dormant until spring.

45

or lupine might prove a more suitable field cover. Natural farming takes a
distinctive form in accordance with the unique conditions of the area in
which it is applied.

In making the transition to this kind of farming, some weeding,
composting or pruning may be necessary at first, but these measures
should be gradually reduced each year. Ultimately, it is not the growing
technique which is the most important factor, but rather the state of mind
of the farmer.

The winter grain is harvested in May. The rice seedlings are trampled by
the feet of the harvesters but soon recover.

46

Farming with Straw

Spreading straw might be considered rather unimportant, but it is
fundamental to my method of growing rice and winter grain. It is
connected with everything, with fertility, with germination, with weeds,
with keeping away sparrows, with water management. In actual practice
and in theory, the use of straw in farming is a crucial issue. This is
something that I cannot seem to get people to understand.

Spreading the Straw Uncut

The Okayama Testing Center is now trying direct seeding
rice-growing in 80 percent of its experimental fields. When I suggested
that they scatter the straw uncut, they apparently thought this could not
be right, and ran the experiments after chopping it up with a mechanical
shredder. When I went to visit the testing a few years ago, I found that
the fields had been divided into those using shredded straw, uncut straw,
and no straw at all. This is exactly what I did for a long time and since
the uncut works best, it is uncut straw that 1 use.

Mr. Fujii, a teacher at Yasuki Agricultural High School in Shimane
Prefecture, wanted to try direct seeding and came to visit my farm. 1
suggested that he spread uncut straw over his field. He returned the

47

next year and reported that the test had failed. After listening carefully to
his account, 1 found that he had laid the straw down straight and neat like
a Japanese backyard garden mulch. If you do it like that, the seeds will
not germinate well at all. With the straw of rye and barley, too, if it is
spread too neatly the rice sprouts will have a hard time getting through. It
is best to toss the straw around every which way, just as though the stalks
had fallen naturally.

Rice straw works well as a mulch for winter grain, and the straw of
winter grain works best for the rice. I want this to be well understood.
There are several diseases of rice which will infect the crop if fresh rice
straw is applied to the field. These diseases of rice will not infect the
winter grain, however, and if the rice straw is spread in the fall, it will be
completely decomposed by the time the rice sprouts up the following
spring. Fresh rice straw is safe for other grains, as is buckwheat straw,
and the straw of other grain species may be used for rice and buckwheat.
In general, fresh straw of winter grains, such as wheat, rye, and barley,
should not be used as mulch for other winter grains, as disease damage
may result.

All of the straw and the hulls which remain after threshing the
previous harvest should be returned to the field.

Straw Enriches the Earth

Scattering straw maintains soil structure and enriches the earth so
that prepared fertilizer becomes unnecessary. This, of course, is
connected with non-cultivation. My fields may be the only ones in Japan
which have not been plowed for over twenty years, and the quality of the
soil improves with each season. I would estimate that the surface layer,
rich in humus, has become enriched to a depth of more than

48

four inches during these years. This is largely the result of returning to
the soil everything grown in the field but the grain itself.

No Need to Prepare Compost

There is no need to prepare compost. I will not say that you do not
need compost-only that there is no need to work hard making it. If straw
is left lying on the surface of the field in the spring or fall and is covered
with a thin layer of chicken manure or duck droppings, in six months it
will completely decompose.

To make compost by the usual method, the farmer works like crazy
in the hot sun, chopping up the straw, adding water and lime, turning the
pile, and hauling it out to the field. He puts himself through all this grief
because he thinks it is a "better way." I would rather see people just
scattering straw ox hulls or woodchips over their fields.

Travelling along the Tokaido line in western Japan I have noticed
that the straw is being cut more coarsely than when I first started talking
about spreading it uncut. I have to give the farmers credit. But the
modern day experts are still saying that it is best to use only so many
hundred pounds of straw per quarter acre. Why don't they say to put all
the straw back in the field? Looking out the train window, you can see
farmers who have cut and scattered about half the straw and cast the rest
aside to rot in the rain.

If all the farmers in Japan got together and started to put all the straw
back on their fields, the result would be an enormous amount of compost
returned to the earth.

Germination

For hundreds of years farmers have taken great

49

Threshing the crop with the traditional pedal-powered rotating drum
(Kyoto). The grains are then winnowed and stored. The straw is returned
to the fields.

50

care in preparing the seed beds for growing strong, healthy rice
seedlings. The small beds were tidied up as if they were the family altars.
The earth was cultivated, sand and the ashes of burned rice hulls were
spread all around, and a prayer was offered that the seedlings would
thrive.

It is not unreasonable, then, that the other villagers around here
thought I was out of my mind to broadcast seed while the winter grain
was still standing in the field, with weeds and bits of decomposing straw
scattered everywhere.

Of course the seeds germinate well when sown directly onto a
well-turned field, but if it rains and the field turns to mud, you cannot go
in and walk around, and the sowing must be postponed. The non-
cultivation method is safe on this score, but on the other hand, there is
trouble with small animals such as moles, crickets, mice, and slugs who
like to eat the seeds. The clay pellet enclosing the seed solves this
problem.

In seeding winter grain, the usual method is to sow the seeds and
then cover them with soil. If the seeds are set in too deeply, they will rot.
I used to drop the seeds into tiny holes in the soil, or into furrows without
covering them with soil, but I experienced many failures with both
methods.

Lately I have gotten lazy and instead of making furrows or poking
holes in the ground, I wrap the seeds in clay pellets and toss them
directly onto the field. Germination is best on the surface, where there is
exposure to oxygen. I have found that where these pellets are covered
with straw, the seeds germinate well and will not rot even in years of
heavy rainfall.

51

Straw Helps to Cope
with Weeds and Sparrows

Ideally, one quarter acre will provide about 900 pounds of barley
straw. If all of the straw is spread back over the field, the surface will be
completely covered. Even a troublesome weed such as crabgrass, the
most difficult problem in the direct seeding non-cultivation method, can
be held under control.

Sparrows have caused me a lot of headaches. Direct seeding cannot
succeed if there is no reliable way to cope with the birds, and there are
many places where direct seeding has been slow to spread for just this
reason. Many of you may have the same problem with sparrows, and you
will know what I mean.

I can remember times when these birds followed right behind me and
devoured all the seeds 1 had sown even before I had a chance to finish
planting the other side of the field. I tried scarecrows and nets and strings
of rattling cans, but nothing seemed to work very well. Or if one of these
methods happened to work, its effectiveness did not last more than a year
or two.

My own experience has shown that by sowing the seed while the
preceding crop is still in the field so that they are hidden among grasses
and clover, and by spreading a mulch of rice, rye, or barley straw as soon
as the mature crop has been harvested, the problem of sparrows can be
dealt with most effectively.

I have made a lot of mistakes while experimenting over the years and
have experienced failures of all kinds. I probably know more about what
can go wrong growing agricultural crops than anyone else in Japan.
When I succeeded for the first time in growing rice and winter grain with
the non-cultivation method, 1 felt as joyful as Columbus must have felt
when he discovered America.

52

Growing Rice in a Dry Field

By the beginning of August, the rice plants in the neighbors' fields
are already waist high, while the plants in my fields are only about half
that size. People who visit here toward the end of July are always
skeptical, and ask, "Fukuoka-san, is this rice going to turn out all right?"
"Sure," 1 answer. "No need to worry."

1 do not try to raise tall fast-growing plants with big leaves. Instead, I
keep the plants as compact as possible. Keep the head small, do not
overnourish the plants, and let them grow true to the natural form of the
rice plant.

Usually rice plants three or four feet tall produce luxuriant leaves and
give the impression that the plant is going to produce a lot of grain, but it
is only the leafy stalks that are growing strongly. Starch production is
great but efficiency is low, and so much energy is expended in vegetative
growth that not much is left to be stored in the grains. For example, if
tall; oversized plants yield 2,000 pounds of straw the yield of rice will be
about 1,000-1,200 pounds. For small rice plants, such as those grown in
my fields, 2,000 pounds of straw yields 2,000 pounds of rice. In a good
harvest the yield of rice from my plants will reach about 2,400 pounds;
that is, it will be 20 percent heavier than the straw.

53

Rice plants grown in a dry field do not grow so tall. Sunlight is
received uniformly, reaching to the base of the plants and to the lower
leaves. One square inch of leaf is enough to produce six grains of rice.
Three or four small leaves are more than enough to produce a hundred
grains of rice to the head. I sow a bit thickly and wind up with about
250-300 grain-bearing stalks (20 to 25 plants) per square yard. If you
have many sprouts and do not try to grow large plants, you can reap great
harvests with no difficulty. This is also true for wheat, rye, buckwheat,
oats, millet, and other grains.

Of course the usual method is to keep several inches of water in the
paddy throughout the growing season. Farmers have been growing rice
in water for so many centuries that most people believe that it cannot be
grown any other way. The cultivated varieties of "wet-field" rice are
relatively strong if grown in a flooded field, but it is not good for the
plant to be grown in this way. Rice plants grow best when the water
content in the soil is between 60 and 80 percent of its water-holding
capacity. When the field is not flooded plants develop stronger roots and
are extremely resistant to attacks by disease and insects.

The main reason for growing rice in a flooded field is to control the
weeds by creating an environment in which only a limited variety of
weeds can survive. Those which do survive, however, must be pulled by
hand or uprooted with a hand weeding tool. By the traditional method,
this time-consuming and backbreaking job must be repeated several
times in each growing season.

In June, during the monsoon season, I hold water in the field for
about one week. Few of the dry-field weeds can survive even so short a
period without oxygen, and the clover also withers and turns yellow. The
idea is not to kill the clover, but only to weaken

54

it so as to allow the rice seedlings to get established. When the water is
drained (as soon as possible/ the clover recovers and spreads to cover the
field's surface again beneath the growing rice plants. After that, 1 hardly
do anything in the way of water management. For the first half of the
season, 1 do not irrigate at all. Even in years when very little rain falls the
soil stays moist below the layer of straw and green manure. In August 1
let in water a little at a time but never allow it to stand.

If you show a rice plant from my field to a farmer he will know
immediately that it looks as a rice plant

In June water is held in the field to weaken the weeds and clover and
allow the rice to sprout through the ground cover.

55

should and that it has the ideal shape. He will know that the seeds were
sprouted naturally and not transplanted, that the plant could not have
been grown in a lot of water, and that chemical fertilizer was not applied.
Any farmer can tell these things as a matter of course by looking at the
overall form of the plant, the shape of the roots, and the spacing of the
joints on the main stem. If you understand the ideal form, it is just a
matter of how to grow a plant of that shape under the unique conditions
of your own field.

I do not agree with Professor Matsushima's idea that it is best when
the fourth leaf from the tip of the plant is the longest. Sometimes when
the second or third leaf is the longest, you get the best results. If growth
is held back while the plant is young, the top leaf or the second leaf often
becomes longest and a large harvest is still obtained.

Professor Matsushima's theory is derived from experiments using
fragile rice plants grown with fertilizer in a nursery bed and later
transplanted. My rice, on the other hand, was grown in accordance with
the natural life cycle of the rice plant, just as though it were growing
wild. I wait patiently for the plant to develop and mature at its own pace.

In recent years I have been trying out an old variety of glutinous rice
from the south. Each seed, sown in fall, produces an average of 12 stalks
with about 250 grains per head. With this variety I believe I will one day
be able to reap a harvest close to the greatest theoretically obtainable
from the solar energy reaching the field. In some areas of my fields
harvests of 27 1 /2 bushels (1,650 pounds/ per quarter acre have already
been realized with this variety.

Seen with the doubting bye of the technician, my method of growing
rice could be said to be a short term or provisional result. "If the
experiment were continued longer, some sort of problem would certainly

56

show up," he might say. But I have been growing rice in this manner for
over twenty years. The yields continue to increase and the soil becomes
richer every year.

57

Orchard Trees

I also grow several varieties of citrus on the hillsides near my home.
After the war, when I first began farming, I started with 1 % acres of citrus
orchard and 3/8 acre of rice fields, but now the citrus orchards alone
cover \2Vi acres. 1 came by this land by taking over surrounding hillsides
which had been abandoned. I then cleared them by hand.

The pine trees on several of those slopes had been clear-cut a few
years earlier, and all I did was dig holes in a contour line and plant the
citrus seedlings. Sprouts had already appeared from the logged stumps
and, as time passed, Japanese pampas grass, cogon grass, and bracken
began to thrive. The citrus tree seedlings became lost in a tangle of
vegetation.

1 cut most of the pine sprouts, but allowed some to grow back for a
windbreak. Then I cut back the thicket growth and grassy ground cover
and planted clover.

After six or seven years the citrus trees finally bore fruit. 1 dug away
the earth behind the trees to form terraces, and the orchard now appears
little different from any other.

Of course I maintained the principles of not cultivating, not using
chemical fertilizer, and not using insecticides or weed killers. One
interesting thing was that, at first, while the seedlings were growing

58

beneath the resprouted forest trees, there was no evidence of damaging
insects such as the common arrowhead scale. Once the thicket and
resprouted trees were cut away, the land became less wild and more like
an orchard. Only then did these insects appear.

To allow a fruit tree to follow its natural form from the beginning is
best. The tree will bear fruit every year and there is no need to prune. A
citrus tree follows the same pattern of growth as a cedar or pine, that is, a
single central trunk growing straight with branches spreading out
alternately Of course all varieties of citrus do not grow to exactly the
same size and shape. The Hassaku and Shaddock varieties grow very tall,
winter Unshu mandarin orange trees are short and stocky, the early
varieties of Satsuma mandarin orange trees are small at maturity, but
each has a single central trunk.

Do Not Kill the Natural Predators

1 think that everyone knows that since the most common orchard
"pests," ruby scale and horned wax scale, have natural enemies, there is
no need to apply insecticide to keep them under control. At one time the
insecticide Fusol was used in Japan. The natural predators were
completely exterminated, and the resulting problems still survive in
many prefectures. From this experience 1 think most farmers have come
to realize that it is undesirable to eliminate predators because in the long
run greater insect damage will result.

As for the mites and scales which do appear, if a solution of machine
oil, a chemical relatively harmless to the predators, is diluted 200 to 400
times and is sprayed lightly in midsummer, and the insect communities
are left to achieve their natural balance after

59

that, the problem will generally take care of itself. This will not work if
an organic phosphorous pesticide has already been used in June or July
since the predators are also killed by this chemical.

1 am not saying that I advocate the use of socalled harmless
"organic" sprays such as salt-garlic solution or machine oil emulsion, nor
am 1 in favor of introducing foreign predator, species into the orchard to
control troublesome insects. Trees weaken and are attacked by insects to
the extent that they deviate from the natural form. If trees are growing
along a pattern of unnatural development and are left abandoned in this
state, the branches become tangled and insect damage results. 1 have
already told how 1 wiped out several acres of citrus trees this way.

But if the trees are gradually corrected, they will return at-least
approximately to their natural form. The trees become stronger and
measures to control insects become unnecessary. If a tree is planted care-
fully and allowed to follow the natural form from the beginning, there is
no need for pruning or sprays of any kind. Most seedling trees have been
pruned or their roots have been damaged at the nursery before they are
transplanted to the orchard, which makes pruning necessary right from
the start.

In order to improve the orchard soil, I tried planting several varieties
of trees. Among them was the Morishima acacia. This tree grows year
round, putting out new buds in, all seasons. The aphids which feed on
these buds began to multiply in great numbers. Lady bugs fed on the
aphids and soon they too began to increase. After the lady bugs had
devoured all of the aphids, they climbed down to the citrus trees and
started to feed on other insects such as mites, arrowhead scales, and
cottony-cushion scales.

Growing fruit without pruning, fertilizing, or using chemical sprays
is possible only within a natural environment.

60

Orchard Earth

It goes without saying that soil improvement is the fundamental
concern of orchard management. If you use chemical fertilizer the trees
do grow larger, but year by year the soil becomes depleted. Chemical
fertilizer drains the earth of its vitality. If it is used even for one
generation the soil suffers considerably.

There is no wiser course in farming than the path of wholesome soil
improvement. Twenty years ago, the face of this mountain was bare red
clay, so hard you could not stick a shovel into it. A good deal of the land
around here was like that. People grew potatoes until the soil was
exhausted and then the fields were left abandoned. You might say that,
rather than growing citrus and vegetables up here, I have been helping to
restore the fertility of the soil.

Let us talk about how I went about restoring those barren mountain
slopes. After the war the technique of deeply cultivating a citrus orchard
and digging holes for adding organic matter was being encouraged.
When I returned from the testing center, I tried doing this in my own
orchard. After a few years I came, to the conclusion that this method is
not only physically exhausting, but, as far as improving the soil is
concerned, is just plain useless.

At first I buried straw and ferns which I had brought down from the
mountain. Carrying loads of

61

90 pounds and more was a big job, but after two or three years there was
not even enough humus to scoop up in my hand. The trenches I had dug
to bury the organic matter caved in and turned into open pits.

Next I tried burying wood. It seems that straw would be the best aid
for improving the soil, but judging from the amount of soil formed, wood
is better. This is fine as long as there are trees to cut. But for

“Twenty years ago the face of this mountains was bare red clay so hard
you could not stick a shovel into it.”

62

someone without trees nearby, it is better to grow the wood right in the
orchard than to haul it from a distance.

In my orchard there are pines and cedar trees, a few pear trees,
persimmons, loquats, Japanese cherries, and many other native varieties
growing among the citrus trees. One of the most interesting trees, though
not a native, is the Morishima acacia. This is the same tree I mentioned
earlier in connection with lady bugs and natural predator protection. The
wood is hard, the flowers attract bees, and the leaves are good for fodder.
It helps to prevent insect damage in the orchard, acts as a windbreak, and
the rhizobium bacteria living within the roots fertilize the soil.

This tree was introduced to Japan from Australia some years ago and
grows faster than any tree 1 have ever seen. It sends out a deep root in
just a few months and in six or seven years it stands as tall as a telephone
pole. In addition, this tree is a nitrogen fixer, so if 6 to 10 trees are
planted to the quarter acre, soil improvement can be carried out in the
deep soil strata and there is no need to break your back hauling logs
down the mountain.

As for the surface layer of the soil, I sowed a mixture of white clover
and alfalfa on the barren ground. It was several years before they could
take hold, but finally they came up and covered the orchard hillsides. I
also planted Japanese, radish (daikon). The roots of this hearty vegetable
penetrate deeply into the soil, adding organic matter and opening
channels for air and water circulation. It reseeds itself easily and after
one sowing you can almost forget about it.

As the soil became richer, the weeds started to make a comeback.
After seven or eight years, the clover almost disappeared among the
weeds, so I tossed out a little more clover seed in late summer after

63

cutting back the weeds [During the summer Mr. Fukuoka cuts the weeds,
briers, and tree sprouts growing beneath the orchard trees with a scythe.]
As a result of this thick weed/ clover cover, over the past twenty-five
years, the surface layer of the orchard soil, which had been hard red clay,
has become loose, dark colored, and rich with earthworms and organic
matter.

With the green manure fertilizing the topsoil and the roots of the
Morishima acacia improving the soil deep down, you can do quite well
without fertilizer and there is no need to cultivate between the orchard
trees. With tall trees for windbreaks, citrus in the middle, and a green
manure cover below, I have found a way to take it easy and let the
orchard manage itself.

64

Growing Vegetables Like Wild Plants

Next let us talk about growing vegetables. One can either use a
backyard garden to supply kitchen vegetables for the household or else
grow vegetables on open, unused land.

For the backyard garden it is enough to say that you should grow the
right vegetables at the right time in soil prepared by organic compost and
manure. The method of growing vegetables for the kitchen table in old
Japan blended well with the natural pattern of life. Children play under
fruit trees in the backyard. Pigs eat scraps from the kitchen and root
around in the soil. Dogs bark and play and the farmer sows seeds in the
rich earth. Worms and insects grow up with the vegetables, chickens
peck at the worms and lay eggs for the children to eat.

The typical rural family in Japan grew vegetables in this way until
not more than twenty years ago.

Plant disease was prevented by growing the traditional crops at the
right time, keeping the soil healthy by returning all organic residues to
the soil, and rotating crops. Flarmful insects were picked off by hand, and
also pecked by chickens. In southern Shikoku there was a kind of
chicken that would eat worms and insects on the vegetables without
scratching the roots or damaging the plants.

Some people may be skeptical at first about using

65

animal manure and human waste, thinking it primitive or dirty. Today
people want "clean" vegetables, so farmers grow them in hothouses
without using soil at all. Gravel culture, sand culture, and hydroponics
are getting more popular all the time. The vegetables are grown with
chemical nutrients and by light which is filtered through a vinyl
covering. It is strange that people have come to think of these vegetables
grown chemically as "clean" and safe to eat. Foods grown in soil
balanced by the action of worms, microorganisms, and decomposing
animal manure are the cleanest and most wholesome of all.

In growing vegetables in a "semi-wild" way, making use of a vacant
lot, riverbank or open wasteland, my idea is to just toss out the seeds and
let the vegetables grow up with the weeds. I grow my vegetables on the
mountainside in the spaces between the citrus trees.

The important thing is knowing the right time to plant. For the spring
vegetables the right time is when the winter weeds are dying back and
just before the summer weeds have sprouted [ This method of growing
vegetables has been developed by Mr. Fukuoka by trial and experiment
in accordance with local conditions. Where he lives there are dependable
spring rains, and a climate warm enough to grow vegetables in all
seasons. Over the years he has come to know which vegetables can be
grown among which weeds and the kind of care each requires.

In most parts of North America the specific method Mr. Fukuoka
uses for growing vegetables would be impractical. It is up to each farmer
who would grow vegetables in the semi-wild manner to develop a
technique appropriate to the land and the natural vegetation.] For the fall
sowing, seeds should be tossed out when the summer grasses are fading
away and the winter weeds have not yet appeared.

It is best to wait for a rain which is likely to last

66

for several days. Cut a swath in the weed cover and put out the vegetable
seeds. There is no need to cover them with soil; just lay the weeds you
have cut back over the seeds to act as a mulch and to hide them from the
birds and chickens until they can germinate. Usually the weeds must be
cut back two or three times in order to give the vegetable seedlings a
head start, but sometimes just once is enough.

Where the weeds and clover are not so thick, you can simply toss out
the seeds. The chickens will eat some of them, but many will germinate.
If you plant in a row or furrow, there is a chance that beetles or other
insects will devour many of the seeds. They walk in a straight line.
Chickens also spot a patch which has been cleared and come to scratch
around. It is my experience that it is best to scatter the seeds here and
there.

Vegetables grown in this way are stronger than most people think. If
they sprout up before the weeds, they will not be overgrown later on.
There are some vegetables, such as spinach and carrots, which do not
germinate easily. Soaking the seeds in water for a day or two, then
wrapping them in a little clay pellet, should solve the problem.

If sown a bit heavily, Japanese radish, turnips, and various leafy
green autumn vegetables will be strong enough to compete successfully
with the winter and early spring weeds. A few always go unharvested,
reseeding themselves year after year. They have a unique flavor and
make very interesting eating.

It is an amazing sight to see many unfamiliar vegetables thriving
here and there on the mountain. Japanese radishes and turnips grow half
in the soil and half above the surface. Carrots and burdock often grow
short and fat with many root hairs, and I believe their tart, slightly bitter
flavor is that of their original wild predecessors. Garlic, Japanese pearl
onions, and

67

Chinese leeks, once planted, will come up by themselves year after year.

Legumes are best sown in spring. Cowpeas and kidney beans are
easy to grow and give high yields. In growing peas, red azuki beans, soy
beans, pinto beans, and kidney beans, early germination is essential.
They will have difficulty germinating without enough rain, and you must
keep an eye out for birds and insects.

Tomatoes and eggplants are not strong enough to compete with the
weeds when they are young, and so should be grown in a starter bed and
later transplanted. Instead of staking them up, let the tomatoes run along
the ground. Roots will grow down from the nodes along the main stem
and new shoots will come up and bear fruit.

As for the cucumbers, the creeping-on-the-ground variety is best.
You have to take care of the young plants, occasionally cutting the
weeds, but after that, the plants will grow strong. Lay out bamboo, or the
branches of a tree and the cucumbers will twine all over them. The
branches keep the fruit just above the ground so that it does not rot.

This method of growing cucumbers also works for melons and
squash.

Potatoes and taros are very strong plants. Once planted they will
come up in the same place every year and never be overgrown by weeds.
Just leave a few in the ground when you harvest. If the soil is hard, grow
Japanese radish first. As their roots grow they cultivate and soften the
earth and after a few seasons, potatoes can be grown in their place.

1 have found white clover useful in holding back weeds. It grows
thickly and can smother out even strong weeds such as mugwort and
crabgrass. If the clover is sown mixed with the vegetable seeds, it will
act as a living mulch, enriching the soil, and keeping the ground moist
and well aerated.

68

As with vegetables, it is important to choose the right time to sow the
clover seed. Late summer or fall sowing is best; the roots develop during
the cold months, giving the clover a jump on the annual spring grasses.
The clover will also do well if sown early in spring. Either broadcasting
or planting in rows about twelve inches apart is fine. Once the clover
takes hold, you do not need to sow it again for five or six years.

The main aim of this semi-wild vegetable growing is to grow crops
as naturally as possible on land which would otherwise be left unused. If
you try to use improved techniques or to get bigger yields the attempt
will end in failure. In most cases the failure will be caused by insects or
diseases. If various kinds of herbs and vegetables are mixed together and
grown among the natural vegetation, damage by insects and diseases will
be minimal and there will be no need to use sprays or to pick bugs off by
hand.

You can grow vegetables anyplace there is a varied and vigorous
growth of weeds. It is important to become familiar with the yearly cycle
and growing pattern of the weeds and grasses. By looking at the variety
and the size of the weeds in a certain area you can tell what kind of soil
is there and whether or not a deficiency exists.

In my orchard I grow burdock, cabbage, tomatoes, carrots, mustard,
beans, turnips and many other kinds of herbs and vegetables in this
semi-wild way.

69

The Terms for Abandoning Chemicals

Today Japanese rice growing stands at an important crossroads.
Farmers and specialists are confused as to which path to follow-to
continue paddy transplanting, or to move over to direct seeding, and if
the latter, to choose cultivation or non-cultivation. I have been saying for
the past twenty years that direct seeding non-cultivation will eventually
prove to be the best way. The speed with which direct seeding is already
spreading in Okayama Prefecture is eye-opening.

There are those, however, who say that turning to a non-chemical
agriculture to supply the nation's food is unthinkable. They say that
chemical treatments must be used to control the three great rice
diseases-stem rot, rice blast disease, and bacterial leaf blight. But if
farmers would stop using weak, "improved" seed varieties, stop adding
too much nitrogen to the soil, and reduce the amount of irrigation water
so that strong roots could develop, these diseases would all but disappear
and chemical sprays would become unnecessary.

At first, the red clay soil in my fields was weak and unsuited for
growing rice. Brown spot disease frequently occurred. But as the field
gradually grew in fertility, the incidence of brown spot disease de-
creased. Lately there have been no outbreaks at all.

70

With insect damage the situation is the same. The most important
thing is not to kill the natural predators. Keeping the field 'continuously
under water or irrigating with stagnant or polluted water will also lead to
insect problems. The most troublesome insect pests, summer and fall
leaf-hoppers, can be kept under control by keeping water out of the field.

Green rice leaf-hoppers, living in the weeds over the winter, may
become a virus host. If this happens the result is often a loss of ten to
twenty percent from rice blast disease. If chemicals are not sprayed,
however, there will be many spiders present in the field and one can
generally leave the work to them. Spiders are sensitive to even the
slightest human tampering and care must always be taken on this
account.

Most people think that if chemical fertilizer and insecticides were
abandoned agricultural yields would fall to a fraction of the present level.
Experts on insect damage estimate that losses in the first year after giving
up insecticides would be about five percent. Loss of another five percent
in abandoning chemical fertilizer would probably not be far mistaken.

That is, if the use of water in the rice field were curtailed, and the
chemical fertilizer and pesticide spraying encouraged by the Agricultural
Co-op were abandoned, the average losses in the first year would
probably reach about ten percent. The recuperative power of nature is
great beyond imagining and after this initial loss, I believe harvests
would increase and eventually surpass their original level.

While I was with the Kochi Testing Station, I carried out
experiments in the prevention of stem borers. These insects enter and
feed on the stem of the rice plant, causing the stalk to turn white and
wither. The method of estimating the damage is simple: you count how
many white stalks or rice there are. In a

71

hundred plants, ten or twenty percent of the stalks may be white. In
severe cases, when it appears as though the whole crop has been ruined,
the actual damage is about thirty percent.

To try to avoid this loss, one field of rice was sprayed with
insecticide to kill the stem borers; another field was left untreated. When
the results were calculated it turned out that the untreated field with
many withered stalks had the higher yield. At first I could not believe it
myself and thought it was an experimental error. But the data appeared to
be accurate, so I investigated further.

What happened was that by attacking the weaker plants the stem
borers produced a kind of thinning effect. The withering of some stems
left more room for the rest of the plants. Sunlight was then able to
penetrate to the lower leaves. These remaining rice plants grew more
strongly as a result, sent up more grain-bearing stalks, and produced
more grains to the head than they could have without the thinning. When
the density of stalks is too great and insects do not thin out the excess,
the plants look healthy enough, but in many cases the harvest is actually
lower.

Looking at the many research testing center reports you can find the
results of using practically every chemical spray on record. But it is
generally not realized that only half of these results are reported. Of
course there is no intention of hiding anything, but when the results are
published by the chemical companies as in advertisements, it is the same
as if the conflicting data had been concealed. Results which show lower
yields, as in the experiment with the stem borers, are checked off as
experimental discrepancies and discarded. There are, of course, cases in
which insect extermination results in increased yields, but there are other
cases in which the yield is

72

reduced. Reports of the latter rarely appear in print.

Among agricultural chemicals, herbicides are probably the most
difficult to dissuade farmers from using. Since ancient times the farmer
has been afflicted with what might be termed "the battle against the
weeds." Plowing, cultivating between the rows, the ritual of rice
transplanting itself, all are mainly aimed at eliminating weeds. Before the
development of herbicides, a farmer had to walk many miles through the
flooded rice fields each season, pushing a weeding tool up and down the
rows and pulling weeds by hand. It is easy to understand why these
chemicals were received as a godsend. In the use of straw and clover and
the temporary flooding of the fields, I have found a simple way to control
weeds without either the hot, hard labor of weeding or the use of
chemicals.

A mudwalled hut in the orchard.

73

Limits of the Scientific Method

Before researchers become researchers they should become
philosophers. They should consider what the human goal is, what it is
that humanity should create. Doctors should first determine at the
fundamental level what it is that human beings depend on for life.

In applying my theories to farming, 1 have been experimenting in
growing my crops in various ways, always with the idea of developing a
method close to nature. I have done this by whittling away unnecessary
agricultural practices.

Modern scientific agriculture, on the other hand, has no such vision.
Research wanders about aimlessly, each researcher seeing just one part
of the infinite array of natural factors which affect harvest yields.
Furthermore, these natural factors change from place to place and from
year to year.

Even though it is the same quarter acre, the farmer must grow his
crops differently each year in accordance with variations in weather,
insect populations, the condition of the soil, and many other natural
factors. Nature is everywhere in perpetual motion; conditions are never
exactly the same in any two years.

Modern research divides nature into tiny pieces and conducts tests
that conform neither with natural

74

law nor with practical experiences. The results are arranged for the
convenience of research, not according to the needs of the farmer. To
think that these conclusions can be put to use with invariable success in
the farmer's field is a big mistake.

Recently Professor Tsuno of Ehime University wrote a lengthy book
on the relationship of plant metabolism to rice harvests. This professor
often comes to my field, digs down a few feet to check the soil, brings
students along to measure the angle of sunlight and shade and whatnot,
and takes plant specimens back to the lab for analysis. I often ask him,
"When you go back, are you going to try non-cultivation direct seeding?"
He laughingly answers, "No, I'll leave the applications to you. I'm going
to stick to research."

So that is how it is. You study the function of the plant's metabolism
and its ability to absorb nutrients from the soil, write a book, and get a
doctorate in agricultural science. But do not ask if your theory of
assimilation is going to be relevant to the yield.

Even if you can explain how metabolism affects the productivity of
the top leaf when the average temperature is eighty-four degrees
/Fahrenheit/, there are places where the temperature is not eighty-four
degrees. And if the temperature is eighty-four degrees in Ehime this year,
next year it may only be seventy five degrees. To say that simply
stepping up metabolism will increase starch formation and produce a
large harvest is a mistake. The geography and topography of the land, the
condition of the soil, its structure, texture, and drainage, exposure to
sunlight, insect relationships, the variety of seed used, the method of
cultivation-truly an infinite variety of factors-must all be considered. A
scientific testing method which takes all relevant factors into account is
an impossibility.

75

You hear a lot of talk these days about the benefits of the "Good Rice
Movement" and the "Green Revolution." Because these methods depend
on weak, "improved" seed varieties, it becomes necessary for the farmer
to apply chemicals and insecticides eight or ten times during the growing
season. In a short time the soil is burned clean of microorganisms and
organic matter. The life of the soil is destroyed and crops come to be
dependent on nutrients added from the outside in the form of chemical
fertilizer.

It appears that things go better, when the farmer applies "scientific"
techniques, but this does not mean that science must come to the rescue
because the natural fertility is inherently insufficient. It means that rescue
is necessary because the natural fertility has been destroyed.

By spreading straw, growing clover, and returning to the soil all
organic residues, the earth comes to possess all the nutrients needed to
grow rice and winter grain in the same field year after year. By natural
farming, fields that have already been damaged by cultivation or the use
of agricultural chemicals can be effectively rehabilitated.

76

77

78

One Farmer Speaks Out

There is a great deal of concern in Japan these days, and justifiably
so, about the deteriorating quality of the environment and the resulting
contamination of food. Citizens have organized boycotts and large
demonstrations to protest the indifference of political and industrial
leaders. But all of this activity, if carried out in the present spirit, only
results in wasted effort. To talk about cleaning up specific cases of
pollution is like treating symptoms of a disease while the root cause of
the malady continues to fester.

Two years ago, for instance, a conference for the purpose of
discussing pollution was organized by the Agricultural Management
Research Center, together with the Organic Agricultural Council and the
Nada Co-op. The chairman of the conference was Mr. Teruo Ichiraku,
who is head of the Japanese Organic Farmers Association, and is also
one of the most powerful figures in the government's Agricultural Co-op.
The recommendations of this agency as to which crops and seed varieties
should be grown, how much fertilizer should be used and which
chemicals should be applied are followed by nearly every village farmer
in Japan.

Because such a diversity of influential people were taking part, 1
attended with hopes that far

79

reaching action could be decided upon and put into effect.

From the standpoint of publicizing the food pollution problem, this
conference could be said to have been successful. But like the other
meetings, the discussions degenerated into a series of highly technical
reports by research specialists and personal accounts of the horrors of
food contamination. No one seemed willing to address the problem at its
fundamental level.

In a discussion of mercury poisoning of tuna, for example, the
representative of the Fisheries Bureau first spoke of how truly
frightening the problem had become. At that time mercury pollution was
being discussed every day on the radio and in the newspapers, and so
everyone listened closely to hear what he had to say.

The speaker said that the amount of mercury in the bodies of tuna,
even those taken in the Antarctic Ocean and near the North Pole, was
extremely high. However, when a laboratory specimen taken several
hundred years ago was dissected and analyzed, this fish, contrary to
expectation, also obtained mercury. His tentative conclusion suggested
that mercury consumption was necessary for the fish to live.

The people in the audience looked at each other in disbelief. The
purpose of the meeting was supposed to have been to determine how to
deal with the pollution which had already contaminated the environment,
and to take measures to correct it. Instead, here was this representative
from the Fisheries Bureau saying that mercury is necessary for the tuna's
survival. This is what I mean when I say that people do not grasp the root
cause of pollution but only see it from a narrow and superficial
perspective.

I stood up and suggested that we take joint action to set up, then and
there, a concrete plan to deal with

80

pollution. Would it not be better to talk straightforwardly about
discontinuing the use of the chemicals which are causing the pollution?
Rice, for example can be grown very well without chemicals, as can
citrus, and it is not difficult to grow vegetables that way either. I said that
it could be done, and that I had been doing it on my farm for years, but
that as long as the government continued to endorse the use of chemicals,
no one else would give clean farming a try.

Members of the Fisheries Bureau were present at the meeting, as
were people from the Ministry of Agriculture and Forestry and the
Agricultural Co-op. If they and the chairman of the conference, Mr.
Ichiraku, had really wanted to get things going and had suggested that
farmers throughout the country should try growing rice without
chemicals, sweeping changes could have been made.

There was one great problem, however. If crops were to be grown
without agricultural chemicals, fertilizer, or machinery, the giant
chemical companies would become unnecessary and the government's
Agricultural Co-op Agency would collapse. To put the matter right out
front, I said that the Co-ops and the modern agricultural policymakers
depend on large capital investment in fertilizer and agricultural
machinery for their base of power. To do away with machinery and
chemicals would bring about a complete change in the economic and
social structures. Therefore, I could see no way that Mr. Ichiraku, the
Co-ops or the government officials could speak out in favor of measures
to clean up pollution.

When I spoke out in this way, the chairman said, "Mr. Fukuoka, you
are upsetting the conference with your remarks," shutting my mouth for
me. Well, that's what happened.

81

A Modest Solution
to a Difficult Problem

So it appears that government agencies have no intention of stopping
pollution. A second difficulty is that all aspects of the problem of food
pollution must be brought together and solved at the same time. A
problem cannot be solved by people who are concerned with only one or
another of its parts.

To the extent that the consciousness of everyone is not
fundamentally transformed, pollution will not cease.

For example, the farmer thinks that the Inland Sea [The small sea
between the islands of Honshu, Kyushu and Shikoku] is of no concern to
him. He thinks that it is the officials of the Fisheries Bureau whose
business it is to look after fish, and that it is the job of the Environmental
Council to take care of ocean pollution. In this way of thinking lies the
problem.

The most commonly used chemical fertilizers, ammonium sulfate,
urea, super phosphate and the like, are used in large amounts, only
fractions of which are absorbed by the plants in the field. The rest
leaches into streams and rivers, eventually flowing into the Inland Sea.
These nitrogen compounds become food for algae and plankton which
multiply in great numbers, causing the red tide to appear. Of

82

course, industrial discharge of mercury and other contaminating wastes
also contribute to the pollution, but for the most part water pollution in
Japan comes from agricultural chemicals.

So it is the farmer who must shoulder major responsibility for the red
tide. The farmer who applies polluting chemicals to his field, the
corporations who manufacture these chemicals; the village officials who
believe in the convenience of chemicals and offer technical guidance
accordingly-if each of these people does not ponder the problem deeply
there will be no solving the question of water pollution.

As it is now, only those who are most directly affected become
active in trying to cope with pollution problems, as in the case of the
local fishermen's struggle against the big oil companies after the oil spill
near Mizushima. Or else some professor proposes to cope with the
problem by opening a channel through the belly of Shikoku Island to let
the relatively clean water of the Pacific Ocean flow into the Inland Sea.
This sort of thing is researched and attempted time after time, but a true
solution can never come about in this way.

The fact of the matter is that whatever we do, the situation gets
worse. The more elaborate the countermeasures, the more complicated
the problems become.

Suppose a pipe were laid across Shikoku and water were pumped up
from the Pacific and poured into the Inland Sea. Let us say that this may
possibly clean up the Inland Sea. But where is the electric power going to
come from to run the factory which will manufacture the steel pipe, and
how about the power required to pump the water up? A nuclear power
plant would become necessary. To construct such a system, concrete and
all the various materials must be assembled, and a uranium processing
center

83

built as well. When solutions develop in this way, they only sow the
seeds for second and third generation pollution problems which will be
more difficult than the previous ones, and more widespread.

It is like the case of the greedy farmer who opens the irrigation inlet
too wide and lets the water come rushing into his rice paddy. A crack
develops and the ridge crumbles away. At this point reinforcement work
becomes necessary. The walls are strengthened and the irrigation channel
enlarged. The increased volume of water only increases the potential
danger, and the next time the ridge weakens, even greater effort will be
required for reconstruction.

When a decision is made to cope with the symptoms of a problem, it
is generally assumed that the corrective measures will solve the problem
itself. They seldom do. Engineers cannot seem to get this through their
heads. These countermeasures are all based on too narrow a definition of
what is wrong. Human measures and countermeasures proceed from
limited scientific truth and judgment. A true solution can never come
about in this way. [By "limited scientific truth and judgment," Mr.
Fukuoka is referring to the world as perceived and constructed by the
human intellect. He considers this perception to be limited to a
framework defined by its own assumptions.]

My modest solutions, such as spreading straw and growing clover,
create no pollution. They are effective because they eliminate the source
of the problem. Until the modern faith in big technological solutions can
be overturned, pollution will only get worse.

84

The Fruit of Hard Times

Consumers generally assume that they have nothing to do with
causing agricultural pollution. Many of them ask for food that has not
been chemically treated. But chemically treated food is marketed mainly
in response to the preferences of the consumer. The consumer demands
large, shiny, unblemished produce of regular shape. To satisfy these de-
sires, agricultural chemicals which were not used five or six years ago
have come rapidly into use.

How did we get into such a predicament? People say they do not care
if cucumbers are straight or crooked, and that fruit does not necessarily
have to be beautiful on the outside. But take a look inside the wholesale
markets in Tokyo sometime if you want to see how the price responds to
consumer preferences. When the fruit looks just a little better, you get a
premium of five or ten cents a pound. When the fruit is classed "Small,"
"Medium" or "Large," the price per pound may double or triple with each
increase in size.

The consumer's willingness to pay high prices for food produced out
of season has also contributed to the increased use of artificial growing
methods and chemicals. Last year, Unshu mandarin oranges grown in
hothouses for summer shipment [this fruit ripens naturally late in the fall]
fetched prices

85

ten to twenty times higher than seasonal mandarins. Instead of the usual
price of 10 to 15 cents per pound, outrageous prices of $.80, $1.00, even
$1.75 to the pound were paid. And so, if you invest several thousand
dollars to install the equipment, buy the necessary fuel, and work the
extra hours, you can realize a profit.

Farming out of season is becoming more and more popular all the
time. To have mandarin oranges just one month earlier, the people in the
city seem happy enough to pay for the farmer's extra investment in labor
and equipment. But if you ask how important it is for human beings to
have this fruit a month earlier, the truth is that it is not important at all,
and money is not the only price paid for such indulgence.

Furthermore, a coloring agent, not used a few years ago, is now
being used. With this chemical, the fruit becomes fully colored one week
earlier. Depending on whether the fruit is sold a week before or after the
10 th of October, the price either doubles or falls by half, so the farmer
applies color-accelerating chemicals, and after the harvest places the fruit
in a ripening room for gas treatment.

But when the fruit is shipped out early, it is not sweet enough, and so
artificial sweeteners are used. It is generally thought that chemical
sweeteners have been prohibited, but the artificial sweetener sprayed on
citrus trees has not been specifically outlawed. The question is whether
or not it falls into the category of "agricultural chemicals." In any case,
almost everybody is using it.

The fruit is then taken to the co-op fruit-sorting center. In order to
separate the fruit into large and small sizes, each one is sent rolling
several hundred yards down a long conveyor. Bruising is common. The
larger the sorting center, the longer the fruit is bounced and tumbled
about. After a water washing

86

the mandarin oranges are sprayed with preservatives and a coloring agent
is brushed on. Finally, as a finishing touch, a paraffin wax solution is
applied and the fruit is polished to a glossy shine. Nowadays fruit is
really "run through the mill."

So from the time just before the fruit has been harvested to the time
it is shipped out and put on the display counter, five or six chemical's are
used. This is not to mention the chemical fertilizers and sprays that were
used while the crops were growing in the orchard. And this is all because
the consumer wants to buy fruit just a little more attractive. This little
edge of preference has put the farmer in a real predicament.

These measures are not taken because the farmer likes to work this
way, or because the officials of the Ministry of Agriculture enjoy putting
the farmer through all this extra labor, but until the general sense of
values changes, the situation will not improve.

When 1 was with the Yokohama Customs Office forty years ago,
Sunkist lemons and oranges were being handled in this way. 1 was
strongly opposed to introducing this system to Japan, but my words
could not prevent the current system from being adopted.

If one farm household or co-op takes up a new process such as the
waxing of mandarin oranges, because of the extra care and attention the
profit is higher. The other agricultural co-ops take notice and soon they,
too, adopt the new process. Fruit which is not wax-treated no longer
brings so high a price. In two or three years waxing is taken up all over
the country. The competition then brings the prices down, and all that is
left to the farmer is the burden of hard work and the added costs of
supplies and equipment. Now he must apply the wax.

Of course the consumer suffers as a result. Food

87

that is not fresh can be sold because it looks fresh. Speaking biologically,
fruit in a slightly shriveled state is holding its respiration and energy
consumption down to the lowest possible level. It is like a person in
meditation: his metabolism, respiration, and calorie consumption reach
an extremely low level. Even if he fasts, the energy within the body will
be conserved. In the same way, when mandarin oranges grow wrinkled,
when fruit shrivels, when vegetables wilt, they are in the state that will
preserve their food value for the longest possible time.

It is a mistake to try to maintain the mere appearance of freshness, as
when shopkeepers sprinkle water on their vegetables over and over
again. Although the vegetables are kept looking fresh, their M flavor and
nutritional value soon deteriorate.

At any rate, all the agricultural cooperatives and collective sorting
centers have been integrated and expanded to carry out such unnecessary
activities. This is called "modernization." The produce is packed and
loaded onto the great delivery system and shipped off to the consumer.

To say it in a word, until there is a reversal of the sense of values
which cares more for size and appearance than for quality, there will be
no solving the problem of food pollution.

88

The Marketing of Natural Food

For the past several years 1 have sent 88 to 110 bushels (5,000-6,500
pounds) of rice to natural food stores in various parts of the country. I
have also shipped 400 thirty-five -pound cartons of mandarin oranges in
ten-ton trucks to the co-op living association in Tokyo's Suginami
district. The chairman of the co-op wanted to sell unpolluted produce,
and this formed the basis of our agreement.

The first year was quite successful but there were also some
complaints. The size of the fruit was too varied, the exterior was a bit
dirty, the skin was sometimes shriveled and so on. 1 had shipped the fruit
in plain unmarked cartons, and there were some people who suspected,
without reason, that the fruit was just an assortment of "seconds." I now
pack the fruit in cartons lettered "natural mandarins."

Since natural food can be produced with the least expense and effort,
1 reason that it should be sold at the cheapest price. Last year, in the
Tokyo area, my fruit was the lowest priced of all. According to many
shopkeepers the flavor was the most delicious. It would be best, of
course, if the fruit could be sold locally, eliminating the time and expense
involved in shipping, but even so, the price was right, the fruit was free
of chemicals and it tasted good. This year I have been asked to ship two
or three times as much as before.

89

At this point the question arises as to how far the direct sale of
natural food can spread. I have one hope in this regard. Lately chemical
fruit growers have been driven into an extremely tight economic pinch,
and this makes the production of natural food more attractive to them.
No matter how hard the average farmer works applying chemicals,
coloring, waxing, and so on, he can only sell his fruit for a price that will
barely cover expenses. This year, even a farm with exceptionally fine
fruit can only expect to realize a profit of less than five cents per pound:
The farmer producing slightly lower quality fruit will end up with
nothing at all.

Since prices have slumped in the past few years, the agricultural
co-ops and sorting centers have become very strict, selecting fruit of only
the very highest quality. Inferior fruit cannot be sold to the sorting
centers. After putting in a full day's work in the orchard harvesting the
mandarin oranges, loading them into boxes, and carrying them to the
sorting shed, the farmer must work until eleven or twelve o'clock at
night, picking over his fruit, one by one, keeping only those of perfect
size and shape [the rejected fruit is sold for about half price to a private
company to be squeezed for juice.]

The "good ones" sometimes average only 25% to 50% of the total
crop, and even some of these are rejected by the co-op. If the profit
remaining is a mere two or three cents per pound, it is considered pretty
good. The poor citrus farmer is working hard these days and still barely
breaking even.

Growing fruit without applying chemicals, using fertilizer, or
cultivating the soil involves less expense, and the farmer's net profit is
therefore higher. The fruit I ship out is practically unsorted; I just pack
the fruit into a box, send them off to the market, and get to bed early.

90

The other farmers in my neighborhood realize that they are working
very hard only to end up with nothing in their pockets. The feeling is
growing that there is nothing strange about growing natural food
products, and the producers are ready for a change to farming without
chemicals. But until natural food can be distributed locally, the average
farmer will worry about not having a market in which to sell his produce.

As for the consumer, the common belief has been that natural food
should be expensive. If it is not expensive, people suspect that it is not
natural food. One retailer remarked to me that no one would buy natural
produce unless it is priced high.

1 still feel that natural food should be sold more cheaply than any
other. Several years ago I was asked to send the honey gathered in the
citrus orchard and the eggs laid by the hens on the mountain to a natural
food store in Tokyo. When 1 found out that the merchant was selling
them at extravagant prices, I was furious. 1 knew that a merchant who
would take advantage of his customers in that way would also mix my
rice with other rice to increase the weight, and that it, too, would reach
the consumer at an unfair price. I immediately stopped all shipments to
that store.

If a high price is charged for natural food, it means that the merchant
is taking excessive profits. Furthermore, if natural foods are expensive,
they become luxury foods and only rich people are able to afford them.

If natural food is to become widely popular, it must be available
locally at a reasonable price. If the consumer will only adjust to the idea
that low prices do not mean that the food is not natural, then everyone
will begin thinking in the right direction.

91

Commercial Agriculture Will Fail

When the concept of commercial agriculture first appeared, I
opposed it. Commercial agriculture in Japan is not profitable for the
farmer. Among merchants the rule is that if an article which originally
costs a certain amount is further processed, an extra cost is added when
the article is sold. But in Japanese agriculture it is not so straightforward.
Fertilizer, feed, equipment, and chemicals are purchased at prices fixed
abroad, and there is no telling what the actual cost per pound will be
when these imported products are used. It is completely up to the
merchants. And with selling prices also fixed, the farmer's income is at
the mercy of forces beyond his control.

In general, commercial agriculture is an unstable proposition. The
farmer would do much better by growing the food he needs without
thinking about making money. If you plant one grain of rice, it becomes
more than one thousand grains. One row of turnips makes enough pickles
for the entire winter. If you follow this line of thought, you will have
enough to eat, more than enough; without struggling. But if you decide to
try to make money instead, you get on board the profit wagon, and it runs
away with you.

I have been thinking lately about white leghorns. Because the
improved variety of white leghorn lays

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over 200 days a year, raising them for profit is considered good business.
When raised commercially these chickens are cooped up in long rows of
small cages not unlike cells in a penitentiary, and through their entire
lives their feet are never allowed to touch the ground. Disease is common
and the birds are pumped full of antibiotics and fed a formula diet of
vitamins and hormones.

It is said that the local chickens that have been kept since ancient
times, the brown and black shamo and chabo, have only half the
egg-laying capacity. As a result these birds have all but disappeared in
Japan. I let two hens and one rooster loose to run wild on the
mountainside and after one year there were twenty-four. When it seemed
that few eggs were being laid, the local birds were busy raising chickens.

In the first year, the leghorn has a greater egg-laying efficiency than
the local chickens, but after one year the white leghorn is exhausted and
cast aside, whereas the shamo we started with has become ten healthy
birds running about beneath the orchard

Setting out for a day’s work.

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trees. Furthermore, the white leghorns lay well because they are raised
on artificially enriched feed which is imported from foreign countries
and must be bought from the merchants. The local birds scratch around
and feed freely on seeds and insects in the area and lay delicious, natural
eggs.

If you think commercial vegetables are nature's own, you are in for a
big surprise. These vegetables are a watery chemical concoction of
nitrogen, phosphorous, and potash, with a little help from the seed. And
that is just how they taste. And commercial chicken eggs (you can call
them eggs if you like) are nothing more than a mixture of synthetic feed,
chemicals, and hormones. This is not a product of nature but a man made
synthetic in the shape of an egg. The farmer who produces vegetables
and eggs of this kind, I call a manufacturer.

Now if it is manufacturing you are talking about, you will have to do
some fancy figuring if you want to make a profit. Since the commercial
farmer is not making any money, he is like a merchant who cannot
handle the abacus. That sort of fellow is regarded as a fool by other
people and his profits are soaked up by politicians and salesmen.

In olden times there were warriors, farmers, craftsmen, and
merchants. Agriculture was said to be closer to the source of things than
trade or manufacturing, and the farmer was said to be "the cupbearer of
the gods." He was always able to get by somehow or other and have
enough to eat.

But now there is all this commotion about making money.
Ultra-fashionable produce such as grapes, tomatoes, and melons are
being grown. Flowers and fruit are being produced out-of-season in
hothouses. Fish breeding has been introduced and cattle are raised
because profits are high.

This pattern shows clearly what happens when

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farming climbs aboard the economic roller coaster. Fluctuations in prices
are violent. There are profits, but there are losses as well.

Failure is inevitable. Japanese agriculture has lost sight of its
direction and has become unstable. It has strayed away from the basic
principles of agriculture and has become a business.

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Research for Whose Benefit?

When I first began direct-seeding rice and winter grain, I was
planning to harvest with a hand sickle and so I thought it would be more
convenient to set the seeds out in regular rows. After many attempts,
dabbling about as an amateur, 1 produced a handmade seeding tool.
Thinking that this tool might be of practical use to other farmers, 1
brought it to the man at the testing center. He told me that since we were
in an age of large-sized machinery he could not be bothered with my
"contraption."

Next I went to a manufacturer of agricultural equipment. I was told
here that such a simple machine, no matter how much you tried to make
of it, could not be sold for more than $3.50 apiece. "If we made a gadget
like that, the farmers might start thinking they didn't need the tractors we
sell for thousands of dollars." He said that nowadays the idea is to invent
rice planting machines quickly, sell them head over heels for as long as
possible, then introduce something newer. Instead of small tractors, they
wanted to change over to larger-sized models, and my device was, to
them, a step backward. To meet the demands of the times, resources are
poured into furthering useless research, and to this day my patent
remains on the shelf.

It is the same with fertilizer and chemicals.

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Instead of developing fertilizer with the farmer in mind, the emphasis is
on developing something new, anything at all, in order to make money.
After the technicians leave their jobs at the testing centers, they move
right over to work for the large chemical companies.

Recently I was talking with Mr. Asada, a technical official in the
Ministry of Agriculture and Forestry, and he told me an interesting story.
The vegetables grown in hothouses are extremely unsavory, blearing that
the eggplants shipped out in winter have no vitamins and the cucumbers
no flavor, he researched the matter and found the reason: certain of the
sun's rays could not penetrate the vinyl and glass enclosures in which the
vegetables were being grown. His investigation moved over to the
lighting system inside the hothouses.

The fundamental question here is whether or not it is necessary for
human beings to eat eggplants and cucumbers during the winter: But, this
point aside, the only reason they are grown during the winter is that they
can be sold then at a good price. Somebody develops a means to grow
them, and after some time passes, it is found that these vegetables have
no nutritional value. Next, the technician thinks that if the nutrients are
being lost, a way must be found to prevent that loss. Because the trouble
is thought to be with the lighting system, he begins to research light rays.
He thinks everything will be all right if he can produce a hothouse
eggplant with vitamins in it. I was told that there are some technicians
who devote their entire lives to this kind of research.

Naturally, since such great efforts and resources have gone into
producing this eggplant, and the vegetable is said to be high in nutritional
value, it is tagged at an even higher price and sells well. "If it is
profitable, and if you can sell it, there can't be anything wrong with it."

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No matter how hard people try, they cannot improve upon naturally
grown fruits and vegetables. Produce grown in an unnatural way satisfies
people's fleeting desires but weakens the human body and alters the body
chemistry so that it is dependent upon such foods. When this happens,
vitamin supplements and medicines become necessary. This situation
only creates hardships for the farmer and suffering for the consumer.

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What is Human-Food?

The other day someone from NHK television came by and asked me
to say something about the flavor of natural food. We talked, and then I
asked him to compare the eggs laid by the hens in the coop down below
with those of the chickens running free up in the orchard. He found that
the yolks of the eggs laid by the chickens cooped up on the typical
chicken ranch were soft and watery and their color was pale yellow. He
observed that the yolks of the eggs laid by the chickens living wild on the
mountain were firm and resilient and bright orange in color. When the
old man who runs the sushi restaurant in town tasted one of these natural
eggs, he said that this was a "real egg," just like in the old days, and
rejoiced as if it were some precious treasure.

Again, up in the tangerine orchard, there are many different
vegetables growing among the weeds and clover. Turnips, burdock,
cucumbers and squash, peanuts, carrots, edible chrysanthemums,
potatoes, onions, leaf mustard, cabbage, several varieties of beans, and
many other herbs and vegetables are all growing together. The
conversation turned to whether or not these vegetables, which had been
grown in a semi-wild manner, had a better flavor than those grown in the
home garden or with the aid of chemical fertilizer in the fields. When we
compared

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them, the taste was completely different, and we determined that the
"wild" vegetables possessed a richer flavor.

1 told the reporter that when vegetables are grown in a prepared field
using chemical fertilizer, nitrogen, phosphorus and potash are supplied.
But when vegetables are grown with natural ground cover in soil
naturally rich in organic matter, they get a more balanced diet of
nutrients. A great variety of weeds and grasses means that a variety of
essential nutrients and micronutrients are available to the vegetables.
Plants which grow in such balanced soil have a more subtle flavor.

Edible herbs and wild vegetables, plants growing on the mountain
and in the meadow, are very high in nutritional value and are also useful
as medicine. Food and medicine are not two different things: they are the
front and back of one body. Chemically grown vegetables may be eaten
for food, but they cannot be used as medicine.

When you gather and eat the seven herbs of spring, [Watercress,
shepherd's purse, wild turnip, cottonweed, chickweed, wild radish, and
bee nettle] your spirit becomes gentle. And when you eat bracken shoots,
osmund and shepherd's purse, you become calm. To calm restless,
impatient feelings, shepherd's purse is the best of all. They say that if
children eat shepherd's purse, willow buds or insects living in trees, this
will cure violent crying tantrums, and in the old days children were often
made to eat them. Daikon (Japanese radish) has for its ancestor the plant
called nazuna (shepherd's purse), and this word nazuna is related to the
word nagomu, which means to be softened. Daikon is the "herb that
softens one's disposition."

Among wild foods insects are often overlooked.

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During the war, when I worked at the research center, I was assigned to
determine what insects in Southeast Asia could be eaten. When I
investigated this matter, I was amazed to discover that almost any insect
is edible.

For example, no one would think that lice or fleas could be of any
use at all, but lice, ground up and eaten with winter grain, are a 'remedy
for epilepsy, and fleas are a medicine for frostbite. All insect larvae are
quite edible, but they must be alive. Poring over the old texts, I found
stories having to do with "delicacies" prepared from maggots from the
outhouse, and the flavor of the familiar silkworm was said to be exquisite

In a patch of mustard and wild turnips.

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beyond compare. Even moths, if you shake the powder off their wings
first, are very tasty.

So, whether from the standpoint of flavor or from the standpoint of
health, many things which people consider repulsive are actually quite
tasty and also good for the human body.

Vegetables that are biologically closest to their wild ancestors are the
best in flavor and the highest in food value. For example, in the lily
family (which includes nira, garlic, Chinese leek, green onion, pearl
onion, and bulb onion) the nira and Chinese leek are highest in nutrition,
good as herbal medicine, and also useful as a tonic for general well-
being. To most people, however, the more domestic varieties, such as
green onion and bulb onion, are regarded as the best tasting. For some
reason, modern people like the flavor of vegetables that have departed
from their wild state.

A similar taste preference applies to animal foods. Wild birds when
eaten, are much better for the body than domestic fowl such as chickens
and ducks, and yet these birds, raised in an environment far removed
from their natural homes, are regarded as good tasting and sold at high
prices. Goat's milk has a higher food value than cow's milk, but it is the
cow's milk which is in greater demand.

Foods that have departed far from their wild state and those raised
chemically or in a completely contrived environment unbalance the body
chemistry. The more out of balance one's body becomes, the more one
comes to desire unnatural foods. This situation is dangerous to health.

To say that what one eats is merely a matter of preference is
deceiving, because an unnatural or exotic die creates a hardship for the
farmer and the fisherman as well. It seems to me that the greater one's
desires, the more one has to work to satisfy

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them. Some fish, such as the popular tuna and yellowtail must be caught
in distant waters, but sardine, sea bream, flounder, and other small fish
can be caught in great abundance in the Inland Sea. Speaking
nutritionally, creatures which live in freshwater rivers and streams, such
as caip, pond snails, stream crayfish, marsh crabs and so on, are better
for the body than those from salt water. Next come shallow-water ocean
fish, and finally fish from deep salt water and from distant seas. The
foods that are nearby are best for human beings, and things that he has to
struggle to obtain turn out to be the least beneficial of all.

That is to say that if one accepts what is near at hand, all goes well.
If the farmers who live in this village eat only the foods that can be
grown or gathered here, there will be no mistake. In the end, like the
group of young people living in the huts up in the orchard, one will find
it simplest to eat brown rice and unpolished barley, millet, and
buckwheat, together with the seasonal plants and semi-wild vegetables.
One ends up with the best food; it has flavor, and is good for the body.

If 22 bushels (1,300 pounds) of rice and 22 bushels of winter grain
are harvested from a quarter acre field such as one of these, then the field
will support five to ten people each investing an average of less than one
hour of labor per day. But if the field were turned over to pasturage, or if
the grain were fed to cattle, only one person could be supported per
quarter acre. Meat becomes a luxury food when its production requires
land which could provide food directly for human consumption
[although most meat in North America is produced by feeding field crops
such as wheat, barley, corn, and soybeans to animals, there are also large
areas of land best used when rotated regularly into pasture or hayfields.
In Japan, almost no such land exists. Almost all meat must be imported].
This has been shown clearly and definitely.

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Each person should ponder seriously how much hardship he is causing
by indulging in food so expensively produced.

Meat and other imported foods are luxuries because they require
more energy and resources than the traditional vegetables and grains
produced locally. It follows that people who limit themselves to a simple
local diet need do less work and use less land than those with an appetite
for luxury.

If people continue to eat meat and imported food, within ten years it
is certain that Japan will fall into a food crisis. Within thirty years, there
will be overwhelming shortages. The absurd idea has swept in from
somewhere that a change from rice-eating to bread-eating indicates an
improvement in the everyday life of the Japanese people. Actually this is
not so. Brown rice and vegetables may seem to be coarse fare, but this is
the very finest diet nutritionally, and enables human beings to live simply
and directly.

If we do have a food crisis it will not be caused by the insufficiency
of nature's productive power, but by the extravagance of human desire.

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A Merciful Death for Barley

Forty years ago, as a result of increasing political hostility between
the United States and Japan, importing wheat from America became
impossible. There was a general movement throughout the country to
grow wheat domestically. The American wheat varieties being used
require a long growing season and the grain finally matured in the middle
of Japan's rainy season. Even after the farmer had taken such great pains
to grow the crop, it would often rot during the harvest. These varieties
proved to be very unreliable and highly susceptible to disease, so the
farmers did not want to grow wheat. When ground and toasted in the
traditional way, the taste was so terrible that you almost choked and had
to spit it out.

The traditional varieties of Japanese rye and barley can be harvested
in May, before the rainy season, so they are comparatively safe crops.
Farmers had wheat cultivation forced upon them nonetheless. Everyone
laughed and said there was nothing worse than growing wheat, but they
patiently went along with the government policy.

After the war, American wheat was again imported in large
quantities, causing the price of wheat grown in Japan to fall. This added
to the many other good reasons to discontinue wheat growing. "Give up
wheat, give up wheat!" was the slogan propagated

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nationwide by the government's agricultural leaders, and the farmers
gladly gave it up. At the same time, because of the low price of imported
wheat, the government encouraged the farmers to stop growing the
traditional winter crops of rye and barley. This policy was carried out
and the fields of Japan were left to lie fallow through the winter.

About ten years ago I was chosen to represent Ehime Prefecture in
NHK television's "Outstanding Farmer of the Year" competition. At that
time 1 was asked by a member of the screening committee, "Mr.
Fukuoka, why don't you give up growing rye and barley?" I answered,
"Rye and barley are easy crops to raise, and by growing them in
succession with rice we can produce the greatest number of calories from
Japan's fields. That's why I don't give them up."

It was made clear that no one who stubbornly goes against the will of
the Ministry of Agriculture could be named Outstanding Farmer and I
then said, "If that's what keeps someone from getting the Outstanding
Farmer Award, then I'm better off without it." One of the members of the
screening panel later said to me, "If I were to leave the university and
take up farming myself, I would probably farm as you do, and grow rice
in summer, and barley and rye over the winter every year as before the
war."

Shortly after this episode, I appeared on an NHK television program
in a panel discussion with various university professors, and at that time I
was again asked, "Why don't you give up growing rye and barley?" I
stated once again, very clearly, that I wasn't about to give them up for
any one of a dozen good reasons. About that time the slogan for giving
up winter grain cultivation called for "A merciful death." That is, the
practice of growing winter grain and rice in succession should pass away
quietly. But “merciful death” is too gentle a term; the Ministry of

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Agriculture really wanted it to die in the ditch. When it became clear to
me that the main purpose of the program was to promote a rapid end to
growing winter grain, leaving it "dead by the side of the road" so to
speak, I exploded in indignation.

Forty years ago the call was to grow wheat, to grow foreign grain, to
grow a useless and impossible crop. Then it was said that the Japanese
varieties of rye and barley did not have as high a food value as American
grain and the farmers regretfully gave up growing these traditional
grains. As the standard of living rose by leaps and bounds, the word went
out to eat meat, eat eggs, drink milk, and change from eating rice to
eating bread. Corn, soybeans, and wheat were imported in
ever-increasing quantities. American wheat was cheap, so the growing of
native rye and barley was abandoned. Japanese agriculture adopted
measures which forced farmers to take part-time jobs in town so they
could buy the crops they had been told not to grow.

And now, new concern has arisen over the shortage of food
resources. Self-sufficiency in rye and barley

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production is again being advocated. They are saying there will even be
subsidies. But it is not enough to grow traditional winter grains for a
couple of years and then to abandon them again. A sound agricultural
policy must be established. Because the Ministry of Agriculture has no
clear idea of what should be grown in the first place, and because it does
not understand the connection between what is grown in the fields and
the people's diet, a consistent agricultural policy remains an
impossibility.

If the Ministry's staff were to go to the mountains and meadows,
gather the seven herbs of spring, and the seven herbs of autumn [Chinese
bell flower, arrowroot (kudzu), thoroughwort (a boneset), valerianacea,
bush clover, wild fringed pink, and Japanese pampas grass] and taste
them, they would learn what the source of human nourishment is. If they
would investigate further they would see that you can live quite well on
traditional domestic crops such as rice, barley, rye, buckwheat, and
vegetables, and they could decide simply that this is all Japanese
agriculture needs to grow. If that is all the farmers have to grow, farming
becomes very easy

Until now the line of thought among modern economists has been
that small scale, self-sufficient farming is wrong- that this is a primitive
kind of agriculture- one that should be eliminated as quickly as possible.
It is being said that the area of each field must be expanded to handle the
changeover to large-scale, American-style agriculture. This way of
thinking does not apply only to agriculture- developments in all areas are
moving in this direction.

The goal is to have only a few people in farming. The agricultural
authorities say that fewer people, using large, modern machinery can get
greater yields from the same acreage. This is considered agricultural
progress. After the War, between 70% and 80% of the

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people in Japan were farmers. This quickly changed to 50%, then 30%,
20%, and now the figure stands at around 14%. It is the intention of the
Ministry of Agriculture to achieve the same level as in Europe and
America, keeping less than 10% of the people as farmers and
discouraging the rest.

In my opinion, if 100% of the people were farming it would be ideal.
There is just a quarter-acre of arable land for each person in Japan. If
each single person were given one quarter-acre, that is 1 l A acres to a
family of five, that would be more than enough land to support the
family for the whole year. If natural farming were practiced, a farmer
would also have plenty of time for leisure and social activities within the
village community. I think this is the most direct path toward making this
country a happy, pleasant land.

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Simply Serve Nature and All Is Well

Extravagance of desire is the fundamental cause which has led the
world into its present predicament.

Fast rather than slow, more rather than less- this flashy
“development” is linked directly to society's impending collapse. It has
only served to separate man from nature. Humanity must stop indulging
the desire for material possessions and personal gain and move instead
toward spiritual awareness.

Agriculture must change from large mechanical operations to small
farms attached only to life itself. Material life and diet should be given a
simple place. If this is done, work becomes pleasant, and spiritual
breathing space becomes plentiful.

The more the farmer increases the scale of his operation, the more
his body and spirit are dissipated and the further he falls away from a
spiritually satisfying life. A life of small-scale farming may appear to be
primitive, but in living such a life, it becomes possible to contemplate the
Great Way [the path of spiritual awareness which involves attentiveness
to and care for the ordinary activities of daily life]. I believe that if one
fathoms deeply one's own neighborhood and the everyday world in
which he lives, the greatest of worlds will be revealed.

At the end of the year the one-acre farmer of long ago spent January,
February, and March hunting rabbits

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in the hills. Though he was called a poor peasant, he still had this kind of
freedom. The New Year's holiday lasted about three months. Gradually
this vacation came to be shortened to two months, one month, and now
New Year's has come to be a three-day holiday.

The dwindling of the New Year's holiday indicates how busy the
farmer has become and how he has lost his easy-going physical and
spiritual well- being. There is no time in modern agriculture for a farmer
to write a poem or compose a song.

The other day I was surprised to notice, while I was cleaning the
little village shrine, that there were some plaques hanging on the wall.
Brushing off the dust and looking at the dim and faded letters, 1 could
make out dozens of haiku poems. Even in a little village such as this,
twenty or thirty people had composed haiku and presented them as
offerings. That is how much open space people had in their lives in the
old days. Some of the verses must have been several centuries old. Since
it was that long ago they were probably poor farmers, but they still had
leisure to write haiku.

Now there is no one in this village with enough time to write poetry.
During the cold winter months, only a few villagers can find the time to
sneak out for a day or two to go after rabbits. For leisure, now, the
television is the center of attention, and there is no time at all for the
simple pastimes which brought richness to the farmer's daily life. This is
what I mean when I say that agriculture has become poor and weak
spiritually; it is concerning itself only with material development.

Lao Tzu, the Taoist sage, says that a whole and decent life can be
lived in a small village. Bodhidharma, the founder of Zen, spent nine
years living in a cave without bustling about. To be worried about

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making money, expanding, developing, growing cash crops and shipping
them out is not the way of the farmer. To be here, caring for a small
field, in full possession of the freedom and plentitude of each day, every
day-this must have been the original way of agriculture.

To break experience in half and call one side physical and the other
spiritual is narrowing and confusing. People do not live dependent on
food. Ultimately, we cannot know what food is. It would be better if
people stopped even thinking about food. Similarly, it would be well if
people stopped troubling themselves about discovering the "true meaning
of life;" we can never know the answers to great spiritual questions, but
it's all right not to understand. We have been born and are living on the
earth to face directly the reality of living.

Living is no more than the result of being born. Whatever it is people
eat to live, whatever people think they must eat to live, is nothing more

“There is no time in modern agriculture for a farmer to write a poem or
compose a song.”

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than something they have thought up. The world exists in such a way that
if people will set aside their human will than something they have thought
up. The and be guided instead by nature there is no reason to expect to
starve.

Just to live here and now- this is the true basis of human life. When a
naive scientific knowledge becomes the basis of living, people come to
live as if they are dependent only on starch, fats, and protein, and plants
on nitrogen, phosphorous, and potash.

And the scientists, no matter how much they investigate nature, no
matter how far they research, they only come to realize in the end how
perfect and mysterious nature really is. To believe that by research and
invention humanity can create something better than nature is an illusion.
1 think that people are struggling for no other reason than to come to
know what you might call the vast incomprehensibility of nature.

So for the farmer in his work: serve nature and all is well. Farming
used to be sacred work. When humanity fell away from this ideal,
modern commercial agriculture rose. When the farmer began to grow
crops to make money, he forgot the real principles of agriculture.

Of course the merchant has a role to play in society, but glorification
of merchant activities tends to draw people away from a recognition of
the true source of life. Farming, as an occupation which is within nature,
lies close to this source. Many farmers, are unaware of nature even while
living and working in natural surroundings, but it seems to me that farm-
ing offers many opportunities for greater awareness.

"Whether autumn will bring wind or rain, I cannot know, but today 1
will be working in the fields." Those are the words of an old country
song. They express the truth of farming as a way of life. No matter how
the harvest will turn out, whether or not

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there will be enough food to eat, in simply sowing seed and caring
tenderly for plants under nature's guidance there is joy.

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Various Schools of Natural Farming

I do not particularly like the word "work." Human beings are the
only animals who have to work, and 1 think this is the most ridiculous
thing in the world. Other animals make their livings by living, but people
work like crazy, thinking that they have to in order to stay alive. The
bigger the job, the greater the challenge, the more wonderful they think it
is. It would be good to give up that way of thinking and live an easy,
comfortable life with plenty of free time. I think that the way animals
live in the tropics, stepping outside in the morning and evening to see if
there is something to eat, and taking a long nap in the afternoon, must be
a wonderful life.

For human beings, a life of such simplicity would be possible if one
worked to produce directly his daily necessities. In such a life, work is
not work as people generally think of it, but simply doing what needs to
be done.

To move things in this direction is my goal. It is also the goal of the
seven or eight young people who live communally in the huts on the
mountain and help out with the farming chores. These young people
want to become farmers, to establish new villages and communities, and
to give this sort of life a try. They come to my farm to learn the practical
skills of farming that they will need to carry out this plan.

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If you look across the country you might notice that quite a few
communes have been springing up recently. If they are called gatherings
of hippies, well, they could be viewed that way too, I suppose. But in
living and working together, finding the way back to nature, they are the
model of the "new farmer." They understand that to become firmly
rooted means to live from the yields of their own land. A community that
cannot manage to produce its own food will not last long.

Many of these young people travel to India, or to France's Gandhi
Village, spend time on a kibbutz in Israel, or visit communes in the
mountains and deserts of the American West. There are those like the
group on Suwanose Island in the Tokara Island chain of Southern Japan,
who try new forms of family living and experience the closeness of tribal
ways. I think that the movement of this handful of people is leading the
way to a better time. It is among these people that natural farming is now
rapidly taking hold and gaining momentum.

In addition, various religious groups have come to take up natural
farming. In seeking the essential nature of man, no matter how you go
about it, you must begin with the consideration of health. The path which
leads to right awareness involves living each day straightforwardly and
growing and eating wholesome, natural food. It follows that natural
farming has been for many people the best place to begin.

I do not belong to any religious group myself and will freely discuss
my views with anyone at all. I do not care much for snaking distinctions
among Christianity, Buddhism, Shinto, and the other religions, but it
does intrigue me that people of deep religious conviction are attracted to
my farm. I think this is because natural farming, unlike other types of
farming, is based on a philosophy which penetrates beyond

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considerations of soil analysis, pH, and harvest yields. Some time ago, a
fellow from the Paris Organic Gardening Center climbed up the
mountain, and we spent the day talking. Hearing about affairs in France,
1 learned that they were planning an organic farming conference on an
international scale, and as preparation for the meeting, this Frenchman
was visiting organic and natural farms all over the world. 1 showed him
around the orchard and then we sat down over a cup of mugwort tea and
discussed some of my observations over the past thirty-odd years.

First I said that when you look over the principles of the organic
farming popular in the West, you will find that they hardly differ from
those of the traditional Oriental agriculture practiced in China, Korea,
and Japan for many centuries. All Japanese farmers were still using this
type of farming through the Meiji and Taisho Eras [1868-1926] and right
up until the end of the Second World War.

It was a system which emphasized the fundamental importance of
compost and of recycling human and animal waste. The form of
management was intensive and included such practices as crop rotation,
companion planting, and the use of green manure. Since space was
limited, fields were never left untended and the planting and harvesting
schedules proceeded with precision. All organic residue was made into
compost and returned to the fields. The use of compost was officially
encouraged and agricultural research was mainly concerned with organic
matter and composting techniques.

So an agriculture joining animals, crops, and human beings into one
body existed as the mainstream of Japanese farming up to modern times.
It could be said that organic farming as practiced in the

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West takes as its point of departure this traditional agriculture of the
Orient.

1 went on to say that among natural farming methods two kinds
could be distinguished: broad, transcendent natural farming, and the
narrow natural farming of the relative world [this is the world as
understood by the intellect]. If I were pressed to talk about it in Buddhist
terms, the two could be called respectively as Mahayana and Hinayana
natural farming.

Broad, Mahayana natural farming arises of itself when a unity exists
between man and nature. It conforms to nature as it is, and to the mind as
it is. It proceeds from the conviction that if the individual temporarily
abandons human will and so allows himself to be guided by nature,
nature responds by providing everything. To give a simple analogy, in
transcendent natural farming the relationship between humanity and
nature can be compared with a husband and wife joined in perfect
marriage. The marriage is not bestowed, not received; the perfect pair
comes into existence of itself.

Narrow natural farming, on the other hand, is pursuing the way of
nature; it self-consciously attempts, by "organic" or other methods, to
follow nature. Farming is used for achieving a given objective. Although
sincerely loving nature and earnestly proposing to her, the relationship is
still tentative. Modern industrial farming desires heaven's wisdom,
without grasping its meaning, and at the same time wants to make use of
nature. Restlessly searching, it is unable to find anyone to propose to.

The narrow view of natural farming says that it is good for the
farmer to apply organic material to the soil and good to raise animals,
and that this is the best and most efficient way to put nature to use. To
speak

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in terms of personal practice, this is fine, but with this way alone, the
spirit of true natural farming cannot be kept alive. This kind of narrow
natural farming is analogous to the school of swordsmanship known as
the one-stroke school, which seeks victory through the skillful, yet
self-conscious application of technique. Modern industrial farming
follows the two-stroke school, which believes that victory can be won by
delivering the greatest barrage of swordstrokes.

Pure natural farming, by contrast, is the no-stroke school. It goes
nowhere and seeks no victory. Putting "doing nothing" into practice is
the one thing the farmer should strive to accomplish. Lao Tzu spoke of
non-active nature, and I think that if he were a farmer he would certainly
practice natural farming. I believe that Gandhi's way, a methodless
method, acting with a non-winning, non-opposing state of mind, is akin
to natural farming. When it is understood that one loses joy and
happiness in the attempt to possess them, the essence of natural farming
will be realized. The ultimate goal of farming is not the growing of
crops, but the cultivation and perfection of human beings. [In this
paragraph Mr. Fukuoka is drawing a distinction between techniques
undertaken in conscious pursuit of a given objective, and those which
arise spontaneously as the expression of a person's harmony with nature
as he goes about his daily business, free from the domination of the
volitional intellect] .

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122

Confusion about Food

A young fellow who had stayed three years in one of the huts on the
mountain said one day, "You know, when people say 'natural food 1 I
don't know what they mean any more."

When you think about it, everybody is familiar with the words
"natural food," but it is not clearly understood what natural food actually
is. There are many who feel that eating food which contains no artificial
chemicals or additives is a natural diet, and there are others who think
vaguely that a natural diet is eating foods just as they are found in nature.

If you ask whether the use of fire and salt in cooking is natural or
unnatural, one could answer either way. If the diet of the people of
primitive times, eating only plants and animals living in their wild state,
is "natural," then a diet which uses salt and fire cannot be called natural.
But if it is argued that the knowledge acquired in ancient times of using
fire and salt was humanity's natural destiny, then food prepared
accordingly is perfectly natural. Is food to which human techniques of
preparation have been applied good, or should wild foods just as they are
in nature be considered good? Can cultivated crops be said to be natural?
Where do you draw the line between natural and unnatural?

It could be said that the term "natural diet" in

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Japan originated with the teachings of Sagen Ishizuka in the Meiji Era.
His theory was later refined and elaborated by Mr. Sakurazawa[George
Osawa] and Mr. Niki. The Path of Nutrition, known in the West as
Macrobiotics, is based on the theory of non-duality and the yin-yang
concepts of the 1 Ching. Since this usually means a brown rice diet,
"natural diet" is generally thought of as eating whole grains and
vegetables. Natural food, however, cannot be summed up so simply as
brown rice vegetarianism.

So what is it?

The reason for all the confusion is that there are two paths of human
knowledge- discriminating and non-discriminating. [This is a distinction
made by many Oriental philosophers. Discriminating knowledge is
derived from the analytic, willful intellect in an attempt to organize
experience into a logical framework. Mr. Fukuoka believes that in this
process, the individual sets himself apart from nature. It is the "limited
scientific truth and judgment".

Non-discriminating knowledge arises without conscious effort on the
part of the individual when experience is accepted as it is, without
interpretation by the intellect.

While discriminating knowledge is essential for analyzing practical
problems in the world, Mr. Fukuoka believes that ultimately it provides
too narrow a perspective.] People generally believe that unmistaken
recognition of the world is possible through discrimination alone.
Therefore, the word "nature" as it is generally spoken, denotes nature as
it is perceived by the discriminating intellect.

1 deny the empty image of nature as created by the human intellect,
and clearly distinguish it from nature itself as experienced by
non-discriminating understanding. If we eradicate the false conception of
nature, I believe the root of the world's disorder will disappear.

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In the West natural science developed from discriminating
knowledge; in the East the philosophy of yin-yang and of the I Ching
developed from the same source. But scientific truth can never reach
absolute truth, and philosophies, after all, are nothing more than
interpretations of the world. Nature as grasped by scientific knowledge is
a nature which has been destroyed; it is a ghost possessing a skeleton, but
no soul. Nature as grasped by philosophical knowledge is a theory
created out of human speculation, a ghost with a soul, but no structure.

There is no way in which non-discriminating knowledge can be
realized except by direct intuition, but people try to fit it into a familiar
framework by calling it "instinct". It is actually knowledge from an
unnamable source. Abandon the discriminating mind and transcend the
world of relativity if you want to know the true appearance of nature.
From the beginning there is no east or west, no four seasons, and no yin
or yang.

A mid-day meal of soup and rice with pickled vegetables.

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When I had gone this far, the youth asked, "Then you not only deny
natural science, but also the Oriental philosophies based on yin-yang and
the 1 Ching?"

As temporary expedients or as directional markers they could be
acknowledged as valuable, I said, but they should not be considered as
the highest achievements. Scientific truths and philosophies are concepts
of the relative world, and there they hold true and their value is
recognized. For example, for modern people living in the relative world,
disrupting the order of nature and bringing about the collapse of their
own body and spirit, the yin-yang system can serve as a fitting and
effective pointer toward the restoration of order.

Such paths could be said to be useful theories to help people achieve
a condensed and compact diet until a true natural diet is attained. But if
you realize that the eventual human goal is to transcend the world of
relativity, to play in a realm of freedom, then plodding along attached to
theory is unfortunate. When the individual is able to enter a world in
which the two aspects of yin and yang return to their original unity, the
mission of these symbols comes to an end.

A youth who had recently arrived spoke up: "Then if you become a
natural person you can eat anything you want?"

If you expect a bright world on the other side of the tunnel, the
darkness of the tunnel lasts all the longer. When you no longer want to
eat something tasty, you can taste the real flavor of whatever you are
eating. It is easy to lay out the simple foods of a natural diet on the
dining table, but those who can truly enjoy such a feast are few.

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Nature’s Food Mandala

My thinking on natural food is the same as it is on natural farming.
Just as natural farming complies with nature as it is, that is, nature as
apprehended by the non-discriminating mind, so natural diet is a way of
eating in which foods gathered in the wild or crops grown through
natural farming, and fish caught by natural methods, are acquired without
intentional action through the non-discriminating mind.

Even though 1 speak of non-intentional action and non-method,
wisdom acquired over time in the course of daily life is, of course,
acknowledged. The use of salt and fire in cooking could be criticized as
the first step in the separation of man from nature, but it is simply natural
wisdom as apprehended by primitive people, and should be sanctioned as
wisdom bestowed by heaven.

Crops which have evolved over thousands and tens of thousands of
years by dwelling together with human beings are not products born
entirely from the discriminating knowledge of the farmer, and can be
thought of as naturally occurring foods. But the instantly altered varieties
which have not evolved under natural circumstances, but rather have
been developed by an agricultural science which has drawn far away
from nature, as well as mass-produced fish, shellfish, and domestic
animals, fall outside that category.

Farming, fishing, animal raising, the everyday realities of food,
clothing, shelter, spiritual life, everything there is-must form a union
with nature.

1 have drawn the following diagrams to help explain the natural diet
which transcends science and philosophy The first brings together the
foods which people can most easily obtain, and these are arranged more
or less in groups. The second shows the foods as they are available
during the various months of the year. These diagrams compose nature's
food mandala [a circular diagram in eastern art and religion, symbolizing
the totality and wholeness of its subject]. From this mandala it can be
seen that the sources of food provided on the face of the earth are nearly
limitless. If people will acquire food through “no-mind”, [a Buddhist term
which describes the state in which there is no distinction between the
individual and the "external" world] even though they know nothing at
all about yin and yang, they can attain a perfect natural diet.

The fishermen and farmers in a Japanese village have no particular
interest in the logic of these diagrams. They follow nature's prescription
by selecting seasonal foods from their immediate area.

From early spring, when the seven herbs sprout forth from the earth,
the farmer can taste seven flavors. To go along with these are the
delicious flavors of pond snails, sea clams, and turban shellfish.

The season of green arrives in March. Florsetail, bracken, mugwort,
osmund, and other mountain plants, and of course the young leaves of
the persimmon and peach trees and the sprouts of mountain yams can all
be eaten. Possessing a light, delicate flavor, they make delicious tempura
and can also be used as seasonings. At the seashore, sea vegetables such
as kelp, nori, and rockweed are delicious and abundant during the spring
months.

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When the bamboo sends up its young shoots, grey rock cod, sea
bream, and striped pig fish are at their most delicious. The iris blossom
season is celebrated with the slender ribbon fish and mackerel sashimi.
Green peas, snow peas, lima beans, and fava beans are delicious eaten
right from the pod or boiled with whole grains such as brown rice, wheat,
or barley.

Toward the end of the rainy season, [in most of Japan the rainy
season lasts from June to mid-July] Japanese plums are salted away, and
strawberries and raspberries can be gathered in abundance. At this time it
is natural that the body begins to desire the crisp flavor of scallions
together with watery fruits such as loquats, apricots, and. peaches. The
loquat's fruit is not the only part of the plant which can be eaten. The
seed can be ground into "coffee," and when the leaves are brewed to
make tea it is among the finest of medicines. The mature leaves of peach
and persimmon trees produce a tonic for longevity.

Beneath the bright midsummer sun, eating melons and licking honey
in the shade of a big tree is a favorite pastime. The many summer
vegetables such as carrot, spinach, radish, and cucumber become ripe
and ready for harvesting. The body also needs vegetable or sesame oil to
hold off summer sloth.

If you call it mysterious, then mysterious it is that the winter grain
harvested in spring goes well with the decreased summertime appetite,
and so in summer barley noodles of various sizes and shapes are
prepared often. Buckwheat grain is harvested in summer. It is an ancient
wild plant and a food which goes well with this season.

Early fall is a happy season, with soybeans and small red azuki
beans, many fruits, vegetables, and various yellow grains all ripening at
the same time.

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Millet cakes are enjoyed at the autumn moon viewing celebrations.
Parboiled soybeans are served along with taro potatoes. As autumn
deepens, maize, and rice steamed with red beans, matsutake mushrooms,
or chestnuts are eaten and enjoyed often. Most important, the rice which
has absorbed the sun's rays all summer long ripens in the fall. This means
that a staple food which can be plentifully obtained and is rich in calories
is provided for the cold winter months.

At first frost one feels like looking in on the fish-broiler's stand.
Deep-water blue fish such as yellowtail and tuna can be caught during
this season. It is interesting that the Japanese radish and the leafy
vegetables abundant during this season go well with these fish.

The New Year's holiday cooking is prepared largely from food
which has been pickled and salted away especially for the great
celebration. Salted salmon, herring eggs, red sea bream, lobster, kelp,
and black beans have been served every year at this feast for many
centuries.

Digging the radishes and turnips which have been left in the ground,
covered with a blanket of soil and snow, is an enjoyable experience
during the winter season. Grains and various beans grown during the
year and miso and soy sauce are staples always on hand. Along with the
cabbages, radishes, squash, and sweet potatoes stored in the autumn, a
variety of foods are available during the months of bitter cold. Leeks and
wild scallions go well with the delicate flavor of oysters and sea
cucumbers which can be gathered then.

Waiting for spring to arrive, one catches sight of colt's foot shoots
and the edible leaves of the creeping strawberry geranium peeping out of
the snow. With the return of watercress, shepherd's purse, chickweed,

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and the other wild herbs, a garden of natural spring vegetables can be
harvested beneath the kitchen window.

Thus, by following a humble diet, gathering the foods of the various
seasons from close at hand, and savoring their wholesome and
nourishing flavor, the local villagers accept what nature provides.

The villagers know the delicious flavor of the food, but they cannot
taste the mysterious flavor of nature. No, it is rather that they taste it, but
cannot express it with words.

A natural diet lies right at one's feet.

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The Culture of Food

When asked why we eat food, few think further than the fact that
food is necessary to support the life and growth of the human body.
Beyond this, however, there is the deeper question of the relationship of
food to the human spirit. For animals it is enough to eat, play, and sleep.
For humans, too, it would be a great accomplishment if they could enjoy
nourishing food, a simple daily round, and restful sleep.

Buddha said, "Form is emptiness and emptiness is form." Since the
"form" of Buddhist terminology indicates matter, or things, and
emptiness is the mind, he is saying that matter and mind are the same.
Things have many different colors, shapes, and flavors, and people's
minds flit from side to side, attracted to the various qualities of things.
But actually, matter and mind are one.

Color

In the world there are seven basic colors. But if these seven colors
are combined, they become white. When split by a prism the white light
becomes seven colors. When man views the world with "no-mind" the
color in the color vanishes. It is no-color. Only when they are viewed by
the seven-colored mind of discrimination do the seven colors appear.

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Water undergoes countless changes but water is still water. In the
same way, although the conscious mind appears to undergo changes, the
original unmoving mind does not change. When one becomes infatuated
with the seven colors, the mind is easily distracted. The colors of leaves,
branches, and fruit are perceived, while the basis of color passes un-
noticed.

This is also true of food. In this world there are many natural
substances that are suitable for human food. These foods are
distinguished by the mind and are thought to have good and bad
qualities. People then consciously select what they think they must have.
This process of selection impedes the recognition of the basis of human
nourishment, which is what heaven prescribes for the place and season.

Nature's colors, like hydrangea blossoms, change easily. The body of
nature is perpetual transformation. For the same reason that it is called
infinite motion, it may also be considered non-moving motion. When
reason is applied to selecting foods, one's understanding of nature
becomes fixed and nature's transformations, such as the seasonal
changes, are ignored.

The purpose of a natural diet is not to create knowledgeable people
who can give sound explanations and skillfully select among the various
foods, but to create unknowing people who take food without
consciously making distinctions. This does not go against the way of
nature. By realizing "no-mind," without becoming lost in the subtleties of
form, accepting the color of the colorless as color, right diet begins.

Flavor

People say, "You don't know what food tastes like until you try it."
But even when you do try it, the

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food's flavor may vary, depending on time and circumstance and the
dispositon of the person who is tasting.

If you ask a scientist what the substance of flavor is, he will try to
define it by isolating the various components and by determining the
proportions of sweet, sour, bitter, salty, and pungent. But flavor cannot
be defined by analysis or even by the tip of the tongue. Even though the
five flavors are perceived by the tongue, the impressions are collected
and interpreted by the mind.

A natural person can achieve, right diet because his instinct is in
proper working order. He is satisfied with simple food; it is nutritious,
tastes good, and is useful daily medicine. Food and the human spirit are
united.

Modern people have lost their clear instinct and consequently have
become unable to gather and enjoy the seven herbs of spring. They go
out seeking a variety of flavors. Their diet becomes disordered, the gap
between likes and dislikes widens, and their instinct becomes more and
more bewildered. At this point people begin to apply strong seasonings
to their food and to use elaborate cooking techniques, further deepening
the confusion. Food and the human spirit have become estranged.

Most people today have even become separated from the flavor of
rice. The whole grain is refined and processed, leaving only the tasteless
starch. Polished rice lacks the unique fragrance and flavor of whole rice.
Consequently, it requires seasonings and must be supplemented with side
dishes or covered with sauce. People think, mistakenly, that it does not
matter that the food value of the rice is low, as long as vitamin
supplements or other foods such as meat or fish supply the missing
nutrients.

Flavorful foods are not flavorful in themselves.

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Food is not delicious unless a person thinks it is. Although most people
think that beef and chicken are delectable, to a person who for physical
or spiritual reasons has decided that he dislikes them, they are repulsive.

Just playing or doing nothing at all, children are happy. A
discriminating adult, on the other hand, decides what will make him
happy, and when these conditions are met he feels satisfied. Foods taste
good to him not necessarily because they have nature's subtle flavors and
are nourishing to the body, but because his taste has been conditioned to
the idea that they taste good.

Wheat noodles are delicious, but a cup of instant noodles from a
vending machine tastes extremely bad. But, by advertising, remove the
idea that they taste bad, and to many people even these unsavory noodles
somehow come to taste good.

There are stories that, deceived by a fox, people have eaten horse
manure. It is nothing to laugh about. People nowadays eat with their
minds, not with their bodies. Many people do not care if there is
monosodium glutamate in their food, but they taste only with the tip of
the tongue, so they are easily fooled.

At first people ate simply because they were alive and because food
was tasty. Modern people have come to think that if they do not prepare
food with elaborate seasonings, the meal will be tasteless. If you do not
try to make food delicious, you will find that nature has made it so.

The first consideration should be to live in such a way that the food
itself tastes good, but today all the effort goes instead into adding
tastiness to food. Ironically, delicious foods have all but vanished.

People tried to make delicious bread, and delicious bread
disappeared. In trying to make rich luxurious foods they made useless
foods, and now people's appetites are unsatisfied.

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The best methods of food preparation preserve nature's delicate
flavors. The daily wisdom of long ago enabled people to make the
various kinds of vegetable pickles, such as sun-dried pickles, salt-pickles,
bran-pickles, and /77z,TO-pickles, so that the flavor of the vegetable itself
was also preserved.

The art of cooking begins with sea salt and a crackling fire. When
food is prepared by someone sensitive to the fundamentals of cookery, it
maintains its natural flavor. If, by being cooked, food takes on some
strange and exotic flavor, and if the purpose of this change is merely to
delight the palate, this is false cooking.

Culture is usually thought of as something created, maintained, and
developed by humanity's efforts alone. But culture always originates in
the partnership of man and nature. When the union of human society and
nature is realized, culture takes shape of itself. Culture has always been
closely connected with daily life, and so has been passed on to future
generations, and has been preserved up to the present time.

Something born from human pride and the quest for pleasure cannot
be considered true culture. True culture is born within nature, and is
simple, humble, and pure. Lacking true culture, humanity will perish.

When people rejected natural food and took up refined food instead,
society set out on a path toward its own destruction. This is because such
food is not the product of true culture. Food is life, and life must not step
away from nature.

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Living by Bread Alone

There is nothing better than eating delicious food, but for most
people eating is just a way to nourish the body, to have energy to work
and to live to an old age. Mothers often tell their children to eat their
food- even if they do not like the taste- because it is "good " for them.

But nutrition cannot be separated from the sense of taste. Nutritious
foods, good for the human body, whet the appetite and are delicious on
their own account. Proper nourishment is inseparable from good flavor.

Not too long ago the daily meal of the farmers in this area consisted
of rice and barley with mi so and pickled vegetables. This diet gave long
life, a strong constitution, and good health. Stewed vegetables and
steamed rice with red beans was a once-a-month feast. The farmer's
healthy, robust body was able to nourish itself well on this simple rice
diet.

The traditional brown rice-and-vegetable diet of the East is very
different from that of most Western societies. Western nutritional science
believes that unless certain amounts of starch, fat, protein, minerals, and
vitamins are eaten each day, a well-balanced diet and good health cannot
be preserved. This belief produced the mother who stuffs "nutritious"
food into her youngster's mouth.

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One might suppose that Western dietetics, with its elaborate theories
and calculations, could leave no doubts about proper diet. The fact is, it
creates far more problems than it resolves.

One problem is that in Western nutritional science there is no effort
to adjust the diet to the natural cycle. The diet that results serves to
isolate human beings from nature. A fear of nature and a general sense of
insecurity are often the unfortunate results.

Another problem is that spiritual and emotional values are entirely
forgotten, even though foods are directly connected with human spirit
and emotions. If the human being is viewed merely as a physiological
object, it is impossible to produce a coherent understanding of diet.
When bits and pieces of information

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are collected and brought together in confusion, the result is an imperfect
diet which draws away from nature.

"Within one thing lie all things, but if all things are brought together
not one thing can arise." Western science is unable to grasp this precept
of eastern philosophy. A person can analyze and investigate a butterfly as
far as he likes, but he cannot make a butterfly.

If the Western scientific diet were put into practice on a wide scale,
what sort of practical problems do you suppose would occur? High
quality beef, eggs, mi lk, vegetables, bread, and other foods would have
to be readily available all year around. Large scale production and
long-term storage would become necessary. Already in Japan, adoption
of this diet has caused farmers to produce summer vegetables such as let-
tuce, cucumbers, eggplants, and tomatoes in the winter. It will not be
long before farmers are asked to harvest persimmons in spring and
peaches in the autumn.

It is unreasonable to expect that a wholesome, balanced diet can be
achieved simply by supplying a great variety of foods regardless of the
season. Compared with plants which ripen naturally, vegetables and
fruits grown out-of-season under necessarily unnatural conditions
contain few vitamins and minerals. It is not surprising that summer
vegetables grown in the autumn or winter have none of the flavor and
fragrance of those grown beneath the sun by organic and natural
methods.

Chemical analysis, nutritional ratios, and other such considerations
are the main causes of error. The food prescribed by modern science is
far from the traditional Oriental diet, and it is undermining the health of
the Japanese people.

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Summing Up Diet

In this world there exist four main classifications of diet:

(1) A lax diet conforming to habitual desires and taste preferences.
People following this diet sway back and forth erratically in response to
whims and fancies. This diet could be called self-indulgent, empty
eating.

(2) The standard nutritional diet of most people, proceeding from
biological conclusions. Nutritious foods are eaten for the puipose of
maintaining the life of the body. It could be called materialist, scientific
eating.

(3) The diet based on spiritual principles and idealistic philosophy.
Limiting foods, aiming toward compression, most "natural" diets fall into
this category. This could be called the diet of principle.

(4) The natural diet, following the will of heaven. Discarding all
human knowledge, this diet could be called the diet of
non-discri mi nation.

People first draw away from the empty diet which is the source of
countless diseases. Next, becoming disenchanted with the scientific diet,
which merely attempts to maintain biological life, many proceed to a diet
of principle. Finally, transcending

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this, one arrives at the non-discriminating diet of the natural person.

The Diet of Non-Discrimination

Human life is not sustained by its own power. Nature gives birth to
human beings and keeps them alive. This is the relation in which people
stand to nature. Food is a gift of heaven. People do not create foods from
nature; heaven bestows them.

Food is food and food is not food. It is a part of man and is apart
from man.

When food, the body, the heart, and the mind become perfectly
united within nature, a natural diet becomes possible. The body as it is,
following its own instinct, eating if something tastes good, abstaining if
it does not, is free.

It is impossible to prescribe rules and proportions for a natural diet [a
definite code or system by which one can consciously decide these
questions is impossible. Nature, or the body itself, serves as a capable
guide. But this subtle guidance goes unheard by most people because of
the clamor caused by desire and by the activity of the discriminating
mind] . This diet defines itself according to the local environment, and the
various needs and the bodily constitution of each person.

The Diet of Principle

Everyone should be aware that nature is always complete, balanced
in perfect harmony within itself. Natural food is whole and within the
whole are nourishment and subtle flavors.

It appears that, by applying the system of yin and yang, people can
explain the origin of the universe and the transformations of nature. It
may also seem that the harmony of the human body can be determined

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and consciously sustained. But if the doctrines are entered into too
deeply (as is necessary in the study of Eastern medicine) one enters the
domain of science and fails to make the essential escape from
discriminating perception.

Swept along by the subtleties of human knowledge without
recognizing its limits, the practitioner of the diet of principle comes to
concern himself only with separate objects. But when trying to grasp the
meaning of nature with a wide and far-reaching vision, he fails to notice
the small things happening at his feet.

The Typical Sick Person's Diet

Sickness comes when people draw apart from nature. The severity of
the disease is directly proportional to the degree of separation. If a sick
person returns to a healthy environment often the disease will disappear.
When alienation from nature becomes extreme, the number of sick
people increases. Then the desire to return to nature becomes stronger.
But in seeking to return to nature, there is no clear understanding of what
nature is, and so the attempt proves futile.

Even if one lives a primitive life back in the mountains, he may still
fail to grasp the true objective. If yon try to do something, your efforts
will never achieve the desired result.

People living in the cities face tremendous difficulty in trying to
attain a natural diet. Natural food is simply not available, because
farmers have stopped growing it. Even if they could buy natural food,
people's bodies would need to be fit to digest such hearty fare.

In this sort of situation, if you try to eat wholesome meals or attain a
balanced yin-yang diet, you

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need practically supernatural means and powers of judgment. Far from a
return to nature, a complicated, strange sort of "natural" diet arises and
the individual is only drawn further away from nature.

If you look inside "health food" stores these days you will find a
bewildering assortment of fresh foods, packaged foods, vitamins, and
dietary supplements. In the literature many different types of diets are
presented as being "natural," nutritious, and the best for health. If
someone says it is healthful to boil foods together, there is someone else
who says foods boiled together are only good for making people sick.
Some emphasize the essential value of salt in the diet, others say that too
much salt causes disease. If there is someone who shuns fruit as yin and
food for monkeys, there is someone else who says fmit and vegetables
are the very best foods for providing longevity and a happy disposition.

At various times and in various circumstances all of these opinions
could be said to be correct, and so people come to be confused. Or rather,
to a confused person, all of these theories become material for creating
greater confusion.

Nature is in constant transition, changing from moment to moment.
People cannot grasp nature's true appearance. The face of nature is
unknowable. Trying to capture the unknowable in theories and
formalized doctrines is like trying to catch the wind in a butterfly net.

If you hit the mark on the wrong target, you have missed.

Humanity is like a blind man who does not know where he is
heading. He gropes around with the cane of scientific knowledge,
depending on yin and yang to set his course.

What 1 want to say is, don't eat food with your head, and that is to
say get rid of the discriminating

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mind. I hoped that the food mandala I drew earlier would serve as a
guide to show at a glance the relationship of various foods to each other
and to human beings. But you can throw that away too after you have
seen it once.

The prime consideration is for a person to develop the sensitivity to
allow the body to choose food by itself. Thinking only about the foods
themselves and leaving the spirit aside, is like making visits to the
temple, reading the sutras, and leaving Buddha on the outside. Rather
than studying philosophical theory to reach an understanding of food, it
is better to arrive at a theory from within one's daily diet.

Doctors take care of sick people; healthy people are cared for by
nature. Instead of getting sick and then becoming absorbed in a natural
diet to get well, one should live in a natural environment so that sickness
does not appear.

The young people who come to stay in the huts on the mountain and
live a primitive life, eating natural foods and practicing natural farming,
are aware of man's ultimate purpose, and they have set out to live in
accordance with it in the most direct way.

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Food and Farming

This book on natural farming necessarily includes a consideration of
natural food. This is because food and farming are the front and back of
one body. It is clearer than firelight that if natural farming is not
practiced natural food will not be available to the public. But if natural
diet is not established the farmer will remain confused about what to
grow.

Unless people become natural people, there can be neither natural
farming nor natural food. In one of the huts on the mountain I left the
words, "Right Food, Right Action, Right Awareness”[this motto is
phrased after the Buddhist Eightfold Path of spiritual realization]
inscribed on a pinewood plaque above the fireplace. The three cannot be
separated from one another. If one is missing, none can be realized. If
one is realized, all are realized.

People complacently view the world as a place where "progress"
grows out of turmoil and confusion. But purposeless and destructive
development invites confusion of thought, invites nothing less than the
degeneration and collapse of humankind. If it is not clearly understood
what the non-moving source of all this activity is- what nature is- it will
be impossible to recover our health.

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148

149

150

Foolishness Comes Out Looking Smart

The autumn nights are long and chilly. The time would be well spent
gazing into glowing coals, hands pressed around a warm cup of tea. It is
said that anything is fine to talk about while sitting around the fire, and
so, thinking that the grudges of my fellow farmers would be an
interesting topic, I have casually brought up the subject. But it seems
there are going to be some problems.

Here I have been, talking all the time about how everything is of no
account, saying that humanity is ignorant, that there is nothing to strive
for, and that whatever is done is wasted effort. How can I say that and
then go on chattering like this? If I push myself to write something, the
only thing to write is that writing is useless. It is very perplexing.

1 do not care to dwell on my own past long enough to write about it,
and I am not wise enough to predict the future. Stirring the fire while
making hearthside conversation on daily affairs, how can I ask anybody
to put up with an old farmer’s foolish notions?

On the ridgetop of the orchard, overlooking Masuyama Bay and the
broad Dogo Plain, are several small, mudwalled huts. There, a handful of
people have gathered and are living a simple life together.

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There are no modern conveniences. Spending peaceful evenings
beneath candle and lamplight, they live a life of simple necessities:
brown rice, vegetables, a robe and a bowl. They come from somewhere,
stay for a while, and then move on.

Among the guests are agricultural researchers, students, scholars,
farmers, hippies, poets and wanderers, young and old, men and women
of various types and nationalities. Most of those who stay for a long time
are young people in need of a period of introspection.

My function is to act as caretaker of this wayside inn, serving tea to
the travellers who come and go.

And while they are helping out in the fields, I enjoy listening to how
things are going in the world.

This sounds fine, but actually it is not such a soft and easy life. I
advocate “do-nothing” farming, and so many people come, thinking they
will find a Utopia where one can live without ever having to get out of
bed. These people are in for a big surprise. Hauling water from the spring
in the early morning fog, splitting

The orchard and huts from the mountain above.

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firewood until their hands are red and stinging with blisters, working
ankle-deep in mud — there are many who quickly call it quits.

Today, as I watched a group of young people work on a tiny hut, a
young woman from Funabashi came walking up.

When 1 asked why she had come, she said, “I just came, that’s all. 1
don’t know anything anymore.”

Bright young lady, nonchalant, has her wits about her.

1 then asked, “If you know you are unenlightened, there is nothing to
say, right? In coming to understand the world through the power of
discrimination, people lose sight of its meaning. Isn't that why the world
is in such a fix?”

She answered softly, “Yes, if you say so.”

“Maybe you don’t have a really clear idea of what enlightenment is.
What kind of books did you read before coming here?”

She shook her head in rejection of reading.

People study because they think they do not understand, but studying
is not going to help one to understand. They study hard only to find out
in the end that people cannot know anything, that understanding lies
beyond human reach.

Usually people think that the word “non-understanding” applies
when you say, for example, that you understand nine things, but there is
one thing you do not understand. But intending to understand ten things,
you actually do not understand even one. If you know a hundred flowers
you do not “know” a single one. People struggle hard to understand,
convince themselves that they understand, and die knowing nothing.

The young people took a break from their carpentry, sat down on the
grass near a big mandarin orange tree, and looked up at the wispy clouds
in the southern sky.

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People think that when they turn their eyes from the earth to the sky
they see the heavens. They set the orange fruit apart from the green
leaves and say they know the green of the leaves and the orange of the
fruit. But from the instant one makes a distinction between green and
orange, the true colors vanish.

People think they understand things because they become familiar
with them. This is only superficial knowledge. It is the knowledge of the
astronomer who knows the names of the stars, the botanist who knows
the classification of the leaves and flowers, the artist who knows the
aesthetics of green and red. This is not to know nature itself- the earth
and sky, green and red. Astronomer, botanist, and artist have done no
more than grasp impressions and interpret them, each within the vault of
his own mind. The more involved they become with the activity of the
intellect, the more they set themselves apart and the more difficult it
becomes to live naturally.

The tragedy is that in their unfounded arrogance, people attempt to
bend nature to their will. Human beings can destroy natural forms, but
they cannot create them. Discrimination, a fragmented and incomplete
understanding, always forms the starting point of human knowledge.
Unable to know the whole of nature, people can do no better than to
construct an incomplete model of it and then delude themselves into
thinking that they have created something natural.

All someone has to do to know nature is to realize that he does not
really know anything, that he is unable to know anything. It can then be
expected that he will lose interest in discriminating knowledge.

When he abandons discriminating knowledge, non-discriminating
knowledge of itself arises within him. If he does not try to think about
knowing, if he does not care about understanding, the time will come

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when he will understand. There is no other way than through the
destruction of the ego, casting aside the thought that humans exist apart
from heaven and earth.

“This means being foolish instead of being smart,” I snapped at a
young fellow who had a wise look of complacency on his face. “What
kind of look is that in your eyes? Foolishness comes out looking smart.
Do you know for sure whether you’re smart or foolish, or are you trying
to become a foolish-type smart guy? You can't become smart, can’t
become foolish, stuck at a standstill. Isn’t that where you are now?”

Before I knew it I was angry with myself for repeating the same
words over and over again, words which could never match the wisdom
of remaining silent, words I myself could not understand.

The autumn sun was sinking low on the horizon. Twilight colors
approached the foot of the old tree. With the light from the Inland Sea at
their backs, the silent youths returned slowly to the huts for their evening
meal. I followed quietly behind in the shadows.

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Who Is the Fool?

It is said that there is no creature as wise as the human being. By
applying, this wisdom, people have become the only animals capable of
nuclear war.

The other day the head of the natural foods store in front of Osaka
Station climbed up the mountain, bringing along seven companions, like
the seven gods of good fortune. At noon, while we were feasting on an
impromptu brown rice hodgepodge, one of them told the following:
“Among children there is always one without a care in the world who
laughs happily as he pees, there is another who always ends up the
‘horse’ when playing ‘horse and rider,’ and always a third who is clever
at tricking the others out of their afternoon snack. Before the head of the
class is chosen, the teacher talks seriously about the desirable qualities of
a good leader and the importance of making a wise decision. When the
election is held, it is the youngster who laughs happily by the side of the
road who is chosen.”

Everyone was amused, but I could not understand why they were
laughing. I thought it was only natural.

If things are seen in terms of gain and loss, one must regard as the
loser the child who always ends up playing the role of the horse, but
greatness and mediocrity do not apply to children. The teacher thought

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the clever child was the most remarkable, but the other children saw him
as being clever in the wrong way, someone who would oppress others.

To think that the one who is smart and can look out for himself is
exceptional, and that it is better to be exceptional, is to follow “adult”
values. The one who goes about his own business, eats and sleeps well,
the one with nothing to worry about, would seem to me to be living in
the most satisfactory manner. There is no one so great as the one who
does not try to accomplish anything.

In Aesop’s fable, when the frogs asked god for a king, he presented
them with a log. The frogs made fun of the dumb log and when they
asked the god for a greater king, he sent down a crane. As the story goes,
the crane pecked all the frogs to death.

If the one who stands out in front is great, the ones who follow
behind have to struggle and strain. If you set a regular fellow up in front,
those who come after have an easy time. People think that someone who
is strong and clever is outstanding, and so they select a prime minister
who pulls the country like a diesel locomotive.

“What kind of person should be chosen for prime minister?”

“A dumb log,” I replied. “There’s nobody better than daruma-san,[
‘Daruma-san is a popular Japanese children’s toy. It is a bi balloon, weighted at
the bottom, in the shape of a monk seated in meditation.]” I replied. “He is
such a relaxed fellow he can sit for years in meditation without saying a
word. If you give him a shove he rolls over, but with the persistence of
non-resistance he always sits back up. Daruma-san doesn’t just sit idly
by, keeping his hands and feet folded. Knowing that you should keep
them folded, he scowls silently at the people who want to stick theirs
out.”

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“If you did nothing at all the world could keep running. What would
the world be without development?” “Why do you have to develop? If
economic growth rises from 5% to 10%, is happiness going double?
What’s wrong with a growth rate of 0% ? Isn't this a rather stable kind
of economics? Could there be anything better than living simply and
taking it easy?”

People find something out, learn how it work and put nature to use,
thinking this will be for the good of human ki nd. The result of all this, up
to no’ is that the planet has become polluted, people have become
confused, and we have invited in the chaos modern times.

At this farm we practice “do-nothing” farming and eat wholesome
and delicious grains, vegetable and citrus. There is meaning and basic
satisfaction

“We have come to the point at which there is no other way than to bring
a ‘movement’ not to bring anything about.”

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just in living close to the source of things. Life is song and poetry.

The farmer became too busy when people began to investigate the
world and decided that it would be “good” if we did this or did that. All
my research has been in the direction of not doing this or that. These
thirty years have taught me that farmers would have been better off doing
almost nothing at all.

The more people do, the more society develops, the more problems
arise. The increasing desolation of nature, the exhaustion of resources,
the uneasiness and disintegration of the human spirit, all have been
brought about by humanity’ s trying to accomplish something. Originally
there was no reason to progress, and nothing that had to be done. We
have come to the point at which there is no other way than to bring about
a “movement” not to bring anything about.

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I Was Born to Go to Nursery School

A young man with a small bag over his shoulder walked leisurely up
to where we were working in the fields.

“Where are you from?” 1 asked.

“Over there.”

“How did you get here?”

“I walked.”

“What did you come here for?”

“I don't know.”

Most of those who come here are in no hurry to reveal their names or
the story of their past. They do not make their purpose very clear either.
Since many of them do not know why they come, but just come, this is
only natural.

From the first, man does not know where he comes from or where he
is going. To say that you are born from your mother’s womb and return
to the earth is a biological explanation, but no one really knows what
exists before birth or what kind of world is waiting after death.

Born without knowing the reason only to close one’s eyes and depart
for the infinite unknown the human being is indeed a tragic creature.

The other day, I had found a woven sedge hat left by a group of
pilgrims who were visiting the temples of Shikoku. On it were written
the words, “Originally

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no east or west/ Ten infinite directions.” Now, holding the hat in my
hands, I asked the youth again where he had come from, and he said that
he was the son of a temple priest in Kanazawa, and since it was just
foolishness to read scriptures to the dead all day, he wanted to become a
farmer.

There is no east or west. The sun comes up in the east, sets in the
west, but this is merely an astronomical observation. Knowing that you
do not understand either east or west is closer to the truth. The fact is, no
one knows where the sun comes from.

Among the tens of thousands of scriptures, the one to be most
grateful for, the one where all the important points are made, is the Heart
Sutra. According to this sutra, “The Lord Buddha declared, ‘Form is
emptiness, emptiness is form. Matter and the spirit are one, but all is
void. Man is not alive, is not dead, is unborn and undying, without old
age and disease, without increase and without decrease.’”

The other day while we were cutting the rice, I said to the youths
who were resting against a big pile of straw, “I was thinking that when
rice is planted in the spring, the seed sends out living shoots, and now, as
we are reaping, it appears to die. The fact that this ritual is repeated year
after year means that life continues in this field and the yearly death is
itself yearly birth. You could say that the rice we are cutting now lives
continuously.”

Human beings usually see life and death in a rather short perspective.
What meaning can the birth of spring and the death of autumn have for
this grass? People think that life is joy and death is sadness, but the rice
seed, lying within the earth and sending out shoots in spring, its leaves
and stems withering in the fall, still holds within its tiny core the full joy
of life: The joy of life does not depart in death. Death is no more than a
momentary passing. Wouldn't you say

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that this rice, because it possesses the full joyousness of life, does not
know the sorrow of death?

The same thing that happens to rice and barley goes on continuously
within the human body. Day by day hair and nails grow, tens of
thousands of cells die, tens of thousands more are born; the blood in the
body a month ago is not the same blood today. When you think that your
own characteristics will be propagated in the bodies of your children and
grandchildren, you could say that you are dying and being reborn each
day, and yet will live on for many generations after death.

If participation in this cycle can be experienced and savored each
day, nothing more is necessary. But most people are not able to enjoy life
as it passes and changes from day to day. They cling to life as they have
already experienced it, and this habitual attachment brings fear of death.
Paying attention only to the past, which has already gone, or to the
future, which has yet to come, they forget that they are living on the earth
here and now. Struggling in confusion, they watch their lives pass as in a
dream.

“If life and death are realities, isn't human suffering inescapable?”

“There is no life or death.”

“How can you say that?”

The world itself is a unity of matter within the flow of experience,
but people’s mi nds divide phenomena into dualities such as life and
death, yin and yang, being and emptiness. The mind comes to believe in
the absolute validity of what the senses perceive and then, for the first
time, matter as it is turns into objects as human beings normally perceive
them.

The forms of the material world, concepts of life and death, health
and disease, joy and sorrow, all originate in the human mind. In the sutra,
when Buddha said that all is void, he was not only denying intrinsic

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reality to anything which is constructed by human intellect, but he was
also declaring that human emotions are illusions.

“You mean all is illusion? There’s nothing left?”

“Nothing left? The concept of ‘void’ still remains in your mind
apparently,” I said to the youth. “If you don't know where you came
from or where you’re going, then how can you be sure you’re here,
standing in front of me? Is existence meaningless?”

The other morning I heard a four-year-old girl ask her mother, “Why was
I born into this world? To go to nursery school?”

Naturally her mother could not honestly say, “Yes, that’s right, so off
you go.” And yet, you could say that people these days are born to go to
nursery school.

Right up through college people study diligently to learn why they
were born. Scholars and philosophers, even if they ruin their lives in the
attempt, say they will be satisfied to understand this one thing.

Originally human beings had no purpose. Now, dreaming up some
purpose or other, they struggle away trying to find the meaning of life. It
is a one man wrestling match. There is no purpose one has to think about,
or go out in search of. You would do well to ask the children whether or
not a life without purpose is meaningless.

From the time they enter nursery school, people’s sorrows begin.
The human being was a happy creature, but he created a hard world and
now struggles trying to break out of it. In nature there is life and death,
and nature is joyful.

In human society there is life and death, and people live in sorrow.

163

Drifting Clouds
and the Illusion of Science

This morning I am washing citrus storage boxes by the river. As I
stoop on a flat rock, my hands feel the chill of the autumn river. The red
leaves of the sumacs along the river bank stand out against the clear blue
autumn sky. I am struck with wonder by the unexpected splendor of the
branches against the sky.

Within this casual scene the entire world of experience is present. In
the flowing water, the flow of time, the left bank and right bank, the
sunshine and shadows, the red leaves and blue sky - all appear within the
sacred, silent book of nature. And man is a slender, thinking reed.

Once he inquires what nature is, he then must inquire what that
“what” is, and what that human who inquires what that “what” is is. He
heads, that is to say, into a world of endless questioning.

In trying to gain a clear understanding of what it is that fills him with
wonder, what it is that astonishes him, he has two possible paths. The
first is to look deeply into himself, at him who asks the question, “What
is nature?”

The second is to examine nature apart from man.

The first path leads to the realm of philosophy and religion. Gazing
vacantly, it is not unnatural to see the water as flowing from above to
below, but

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there is no inconsistency in seeing the water as standing still and the
bridge as flowing by.

If, on the other hand, following the second path, the scene is divided
into a variety of natural phenomena, the water, the speed of the current,
the waves, the wind and white clouds, all of these separately become
objects of investigation, leading to further questions, which spread out
endlessly in all directions. This is the path of science.

The world used to be simple. You merely noticed in passing that you
got wet by brushing against the drops of dew while meandering through
the meadow. But from the time people undertook to explain this one drop
of dew scientifically, they trapped themselves in the endless hell of the
intellect.

Water molecules are made up of atoms of hydrogen and oxygen.
People once thought that the smallest particles in the world were atoms,
but then they found out that there was a nucleus inside the atom.

Now they have discovered that within the nucleus there are even
tinier particles. Among these nuclear particles there are hundreds of
different varieties and no one knows where the examination of this
minute world will end.

It is said that the way electrons orbit at ultra-high speeds within the
atom is exactly like the flight of comets within the galaxy. To the atomic
physicist the world of elementary particles is a world as vast as the
universe itself. Yet it has been shown that in addition to the immediate
galaxy in which we live there are countless other galaxies. In the eyes of
the cosmologist, then, our entire galaxy becomes infinitesimally small.

The fact is that people who think a drop of water is simple or that a
rock is fixed and inert are happy, ignorant fools, and the scientists who
know that the drop of water is a great universe and the rock is an

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active world of elementary particles streaming about like rockets, are
clever fools. Looked at simply, this world is real and at hand. Seen as
complex, the world becomes frighteningly abstract and distant.

The scientists who rejoiced when rocks were brought back from the
moon have less grasp of the moon than the children who sing out, “How
old are you, Mr. Moon?” Basho [A famous Japanese haiku poet (1644-
1694)] could apprehend the wonder of nature by watching the reflection
of the full moon in the tranquillity of a pond. All the scientists did when
they went off into space and stomped around in their spaceboots was to
tarnish a bit of the moon’ s splendor for millions of lovers and children on
the earth.

How is it that people think science is beneficial to humanity?

Originally grain was ground into flour in this village by a stone mill
which was turned slowly by hand.

Then a watermill, which had incomparably greater momentum than
the old stone grinder, was built to utilize the power of the river current.
Several years ago a dam was constructed to produce hydroelectric power
and an electrically powered mill was built.

How do you think this advanced machinery works for the benefit of
human beings? In order to grind rice into flour, it is first polished that is,
made into white rice. This means husking the grain, removing the germ
and the bran, which are the basis of good health, and keeping the
leftovers [in Japanese the character for leftovers pronounced kasu- is
composed of radicals meaning “white” and “rice)”the character for bran
nuka - is made up of “rice” and “health”]. And so the result of this
technology is the breaking down of the whole grain into incomplete by-
products. If the too easily digestible white rice becomes the daily staple,

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the diet lacks nutrients, and dietary supplements become necessary. The
water wheel and the milling factory are doing the work of the stomach
and intestines, and their consequence is to make these organs lazy.

It is the same with fuel. Crude oil is formed when the tissue of
ancient plants buried deep in the earth is transformed by great pressure
and heat. This substance is dug out of the desert, sent to a port by pipe-
line, and then transported by boat to Japan and refined into kerosene and
oil at a big refinery.

Which do you think is quicker, warmer, and more convenient,
burning this kerosene or branches of cedar or pine from in front of the
house? (at the present time much of the world is faced with a shortage of
firewood. Implicit in Mr. Fukuoka's argument is the need to plant trees.
More broadly, Mr. Fukuoka is suggesting modest, direct answers to the
needs of daily life) The fuel is the same plant matter. The oil and
kerosene just followed a longer path in getting here.

Now they are saying that the fossil fuels are not enough, and that we
need to develop atomic energy. To search out the scarce uranium ore,
compress it into radioactive fuel and burn it in a huge nuclear furnace is
not as easy as burning dried leaves with a match. Moreover, the hearth
fire leaves only ashes, but after a nuclear fire has burned, the radioactive
waste remains dangerous for many thousands of years. The same
principle holds in agriculture. Grow a soft, fat rice plant in a flooded
field and you get a plant easily attacked by insects and disease. If
“improved” seed varieties are used one must rely on the help of chemical
insecticides and fertilizer.

On the other hand, if you grow a small, sturdy plant in a healthy
environment, these chemicals are unnecessary.

Cultivate a flooded rice field with a plow or tractor and the soil
becomes deficient in oxygen, the soil

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structure is broken down, earthworms and other small animals are
destroyed, and the earth becomes hard and lifeless. Once this happens,
the field must be turned every year.

But if a method is adopted in which the earth cultivates itself
naturally, there is no need for a plow or cultivating machine. After the
living soil is burned clean of organic matter and microorganisms, the use
of fast-acting fertilizers becomes necessary. If chemical fertilizer is used
the rice grows fast and tall, but so do the weeds. Herbicides are then
applied and thought to be beneficial.

But if clover is sown with the grain, and all the straw and organic
residues are returned to the surface of the field as mulch, crops can be
grown without herbicides, chemical fertilizer or prepared compost.

In farming there is little that cannot be eliminated. Prepared
fertilizer, herbicide, insecticide, machinery all are unnecessary. But if a
condition is created in which they become necessary, then the power of
science is required.

1 have demonstrated in my fields that natural farming produces
harvests comparable to those of modern scientific agriculture. If the
results of a non-active agriculture are comparable to those of science, at a
fraction of the investment in labor and resources, then where is the
benefit of scientific technology?

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The Theory of Relativity

Looking out into the bright sunlight of the autumn sky, scanning the
surrounding fields, I was amazed. In every field but mine there was a rice
harvesting machine or combine running around. In the last three years,
this village has changed beyond recognition.

As one might expect, the youths on the mountain do not envy the
changeover to mechanization. They enjoy the quiet, peaceful harvest
with the old hand sickle.

Sharpening a long-handled scythe.

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That night as we were finishing the evening meal, I recalled over tea
how, long ago in this village, in the days when the farmers were turning
the fields by hand, one man began to use a cow. He was very proud of
the ease and speed with which he could finish the laborious job of
plowing. Twenty years ago when the first mechanical cultivator made its
appearance, the villagers all got together and debated seriously which
was better, the cow or the machine. In two or three years it became clear
that plowing by machine was faster, and without looking beyond
considerations of time and convenience, the farmers abandoned their
draft animals. The inducement was simply to finish the job more quickly
than the farmer in the next field.

The farmer does not realize that he has merely become a factor in
modern agriculture’s equation of increasing speed and efficiency. He lets
the farm equipment salesman do all the figuring for him.

Originally people would look into a starry night sky and feel awe at
the vastness of the universe. Now questions of time and space are left
entirely to the consideration of scientists.

It is said that Einstein was given the Nobel Prize in physics in
deference to the incomprehensibility of his theory of relativity. If his
theory had explained clearly the phenomenon of relativity in the world
and thus released humanity from the confines of time and space, bringing
about a more pleasant and peaceful world, it would have been
commendable. His explanation is bewildering, however, and it caused
people to think that the world is complex beyond all possible
understanding. A citation for “disturbing the peace of the human spirit”
should have been awarded instead.

In nature, the world of relativity does not exist. The idea of relative
phenomena is a structure given to

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experience by the human intellect. Other animals live in a world of
undivided reality. To the extent that one lives in the relative world of the
intellect, one loses sight of time that is beyond time and of space that is
beyond space.

“You might be wondering why I have this habit of picking on the
scientists all the time,” I said, pausing to take a sip of tea. The youths
looked up smiling, faces glowing and flickering in the firelight. “It’s
because the role of the scientist in society is analogous to the role of
discri mi nation in your own minds.”

171

A Village Without War and Peace

A snake seizes a frog in its mouth and slips away into the grass. A
girl screams. A brave lad bares his feelings of loathing and flings a rock
at the snake. The others laugh. 1 turn to the boy who threw the stone:
“What do you think that's going to accomplish?”

The hawk hunts the snake. The wolf attacks the hawk. A human ki lls
the wolf, and later succumbs to a tuberculosis virus. Bacteria breed in the
remains of the human, and other animals, grasses, and trees thrive on the
nutrients made available by the bacteria's activity. Insects attack the
trees, the frog eats the insects. Animals, plants, microorganisms all are
part of the cycle of life. Maintaining a suitable balance, they live a
naturally regulated existence. People may choose to view this world
either as a model of strong consuming weak, or of co-existence and
mutual benefit. Either way, it is an arbitrary interpretation which causes
wind and waves, brings about disorder and confusion.

Adults think the frog is deserving of pity, and feeling compassion for
its death, despise the snake.

This feeling may seem to be natural, just a matter of course, but is
this what it really is?

One youth said, “If life is seen as a contest in which the strong
consume the weak, the face of the

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earth becomes a hell of carnage and destruction. But it is unavoidable
that the weak should be sacrificed so that the strong may live. That the
strong win and survive and the weak die out is a rule of nature. After the
passage of millions of years, the creatures now living on the earth have
been victorious in the struggle for life. You could say that the survival of
the fittest is a providence of nature.”

Said a second youth, “That's how it appears to the winners, anyway.
The way I see it, this world is one of co-existence and mutual benefit. At
the foot of the grain in this field, clover, and so many varieties of grasses
and weeds are living mutually beneficial lives. Ivy winds around the
trees; moss and lichen live attached to the tree’s trunk and branches.
Ferns spread beneath the forest canopy. Birds and frogs, plants, insects,
small animals, bacteria, fungi -all creatures perform essential roles and
benefit from one another’s existence.”

A third spoke, “The earth is a world of the strong consuming the
weak, and also one of co-existence. The stronger creatures take no more
food than necessary; though they attack other creatures, the overall
balance of nature is maintained. The providence of nature is an ironclad
rule, preserving peace and order upon the earth.”

Three people and three points of view. I met all three opinions with a
flat denial.

The world itself never asks whether it is based upon a principle of
competition or of cooperation. When seen from the relative perspective
of the human intellect, there are those who are strong and there are those
who are weak, there is large and there is small.

Now there is no one who doubts that this relative outlook exists, but
if we were to suppose that the relativity of human perception is
mistaken-for

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“In nature, the world of relativity does not exist.”

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example, that there is no big and no small, no up or down -if we say there
is no such standpoint at all, human values and judgment would collapse.

“Isn’t that way of seeing the world an empty flight of the
imagination? In reality, there are large countries and small countries. If
there is poverty and plenty, strong and weak, inevitably there will be
disputes, and consequently, winners and losers. Couldn't you say, rather,
that these relative perceptions and the resulting emotions are human and
therefore natural, that they are a unique privilege of being human?”

Other animals fight but do not make war. If you say that making war,
which depends upon ideas of strong and weak, is humanity's special
“privilege,” then life is a farce. Not knowing this farce to be a farce there
lies the human tragedy. The ones who live peacefully in a world of no
contradictions and no distinctions are infants. They perceive light and
dark, strong and weak, but make no judgments. Even though the snake
and the frog exist, the child has no understanding of strong and weak.
The original joy of life is there, but the fear of death is yet to appear.

The love and hate which arise in the adult’s eyes originally were not
two separate things. They are the same thing as seen from the front and
from the back. Love gives substance to hate. If you turn the coin of love
over, it becomes hate. Only by penetrating to an absolute world of no
aspects, is it possible to avoid becoming lost in the duality of the
phenomenal world.

People distinguish between Self and Other. To the extent that the ego
exists, to the extent that there is an “other,” people will not be relieved
from love and hatred. The heart that loves the wicked ego creates

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the hated enemy. For humans, the first and greatest enemy is the Self that
they hold so dear.

People choose to attack or to defend. In the ensuing struggle they
accuse one another of instigating conflict. It is like clapping your hands
and then arguing about which is making the sound, the right hand or the
left. In all contentions there is neither right nor wrong, neither good nor
bad. All conscious distinctions arise at the same time and all are
mistaken.

To build a fortress is wrong from the start. Even though he gives the
excuse that it is for the city's defense, the castle is the outcome of the
ruling lord’s personality, and exerts a coercive force on the surrounding
area. Saying he is afraid of attack and that fortification is for the town’s
protection, the bully stocks up weapons and puts the key in the door.

The act of defense is already an attack. Weapons for self-defense
always give a pretext to those who instigate wars. The calamity of war
comes from the strengthening and magnifying of empty distinctions of
self/other, strong/weak, attack/defense. There is no other road to peace
than for all people to depart from the castle gate of relative perception,
go down into the meadow, and return to the heart of non-active nature.
That is, sharpening the sickle instead of the sword.

The farmers of long ago were a peaceful people, but now they are
arguing with Australia about meat, quarreling with Russia over fish, and
dependent on America for wheat and soybeans.

I feel as if we in Japan are living in the shadow of a big tree, and
there is no place more dangerous to be during a thunderstorm than under
a big tree. And there could be nothing more foolish than taking shelter
under a “nuclear umbrella” which will be the first target in the next war.
Now we are tilling the earth

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beneath that dark umbrella. 1 feel as though a crisis is approaching from
both inside and out.

Get rid of the aspects of inside and outside. Farmers everywhere in
the world are at root the same farmers. Let us say that the key to peace
lies close to the earth.

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The One-Straw Revolution

Among the young people who come to these mountain huts, there are
those, poor in body and spirit, who have given up all hope. I am only an
old farmer who grieves that he cannot even provide them with a pair of
sandals - but there is still one -thing I can give them.

One straw.

1 picked up some straw from in front of the hut and said, “From just
this one straw a revolution could begin.”

“With the destruction of mankind at hand, you can still hope to cling
to a straw?” one youth asked, with a touch of bitterness in his voice.

This straw appears small and light, and most people do not know
how really weighty it is. If people knew the true value of this straw a
human revolution could occur which would become powerful enough to
move the country and the world.

When I was a child there was a man who lived near Inuyose Pass.
All he seemed to do was to pack charcoal on horseback two miles or so
along the road from the top of the mountain to the port of Gunchu. And
yet he became rich. If you ask how, people will tell you that on his trip
homeward from the port he gathered the discarded straw horseshoes and
the manure by the side of the road and put them onto his

178

field. His motto was: “Treat one strand of straw as important and never
take a useless step.” It made him a wealthy man.

“Even if you burned the straw, I don't think it could kindle a spark to
start a revolution.”

A gentle breeze rustled through the orchard trees, sunlight flickering
among the green leaves. I began to talk about using straw in growing
rice. It has been nearly forty years since 1 realized how important straw
could be in growing rice and barley.

At that time, passing an old rice field in Kochi Prefecture which had
been left unused and uncultivated for many years, 1 saw healthy young
rice sprouting up through a tangle of weeds and straw which had
accumulated on the field's surface. After working on the implications of
that for many years, 1 came out advocating a completely new method of
rice and barley growing.

Believing that this was a natural and revolutionary way of farming, 1
wrote about it in books and magazines, and spoke of it on television and
radio dozens of times.

It seems a very simple thing, but farmers are so set in their thinking
about how straw should be used, that it is unlikely that they will accept
change easily. Spreading fresh straw on a field can be risky because rice
blast and stem rot are diseases always present in rice straw. In the past,
these diseases have caused great damage, and this is one of the main
reasons that farmers have always turned the straw into compost before
putting it back onto the field. Long ago, careful disposal of rice straw
was commonly practiced as a countermeasure against blast disease, and
there were times in Hokkaido when the wholesale burning of straw was
required by law.

Stem borers also enter the straw to pass the winter. To prevent an
infestation of these insects,

179

farmers used to compost the straw carefully all winter long to be sure
that it would be completely decomposed by the following spring. That is
why Japanese farmers have always kept their fields so neat and tidy. The
practical knowledge of everyday life was that if farmers left straw lying
around, they would be punished by heaven for their negligence.

After years of experimentation, even technical experts have now,
confirmed my theory that spreading fresh straw on the field six months
before seeding is completely safe. This overturned all previous ideas on
the subject. But it is going to be a long while before the farmers become
receptive to using straw in this manner.

Farmers have been working for centuries to try to increase the
production of compost. The Ministry of

Agriculture used to give incentive pay to encourage compost
production, and competitive compost exhibitions were held as annual
events. Farmers came to believe in compost as though it were the
protective deity of the soil. Now again there is a movement to make more
compost, “better” compost, with earthworms and “compost-starter.”
There is no reason to expect an easy acceptance of my suggestion that
prepared compost is unnecessary, that all you have to do is scatter fresh
unshredded straw across the field.

In traveling up to Tokyo, looking out the window of the Tokaido
train, 1 have seen the transformation of the Japanese countryside.
Looking at the winter fields, the appearance of which has completely
changed in ten years, I feel an anger 1 cannot express. The former
landscape of neat fields of green barley, Chinese milk vetch, and
blooming rape plants is nowhere to be seen. Instead, half-burned straw is
piled roughly in heaps and left soaking in the rain. That this straw is
being neglected is proof of the’ disorder of modern farming. The
barrenness of these

180

fields reveals the barrenness of the farmer’s spirit. It challenges the
responsibility of government leaders, and clearly points out the absence
of a wise agricultural policy.

The man who several years ago talked about a “merciful end” to the
growing of winter grain, of its “death by the side of the road” what does
he think now when he sees these empty fields? Seeing the barren fields
of wintertime Japan, 1 can remain patient no longer. With this straw, I, by
myself, will begin a revolution !

The youths who had been listening silently were now roaring with
laughter.

“A one-man revolution! Tomorrow let’s get a big sack of barley,
rice, and clover seed and take off, carrying it on our shoulders, like
Okuninushi-no-mikoto,(‘The legendary Japanese god of healing who
travels around tossing good fortune from a large sack which he carries
over his shoulder.) and broadcast seeds all over the fields of Tokaido.”

“That’s not a one-man revolution,” 1 laughed, “it’s a one-straw
revolution”

Stepping out of the hut into the afternoon sunlight, I paused for a
moment and gazed at the surrounding orchard trees laden with ripening
fruit, and at the chickens scratching in the weeds and clover. I then began
my familiar descent to the fields.

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All title available from Other India Bookstore
(See Overleaf)

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